Professional Documents
Culture Documents
Contents
1
Libertarian socialism
1.1
Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.1
Anti-capitalism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.1.2
1.1.3
1.1.4
1.1.5
Environmental issues . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Political roots . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.2.1
1.2.2
Anarchism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1.2.3
Marxism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
10
1.3.1
10
1.3.2
14
1.3.3
Other tendencies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
17
1.4
26
1.5
References
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
27
1.6
38
1.7
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39
1.8
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39
1.9
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40
41
41
41
41
41
1.10.5 Film . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
42
1.2
1.3
Anti-capitalism
43
2.1
Socialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
43
2.1.1
44
2.1.2
Marxism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
45
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
46
2.2
ii
CONTENTS
2.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
46
2.4
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
2.5
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47
Anti-statism
48
3.1
General categories . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48
3.2
Anti-statist philosophies
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48
3.3
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48
3.4
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48
Anti-authoritarianism
4.1
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
49
4.2
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50
4.3
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50
52
5.1
Beginnings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
52
5.2
52
5.2.1
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
52
5.2.2
Europe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
53
5.3
5.4
5.5
49
Anarcha-feminism
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
54
5.3.1
Emma Goldman
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
55
5.3.2
Mujeres Libres . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
55
Queer anarchism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
56
5.4.1
57
Anarchist homophobia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
57
5.5.1
BDSM . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
58
5.5.2
Pornography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
58
5.5.3
59
5.6
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
59
5.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
59
5.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
60
61
6.1
61
6.2
62
6.2.1
Buddhism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
62
6.2.2
Christianity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
62
6.2.3
Gnosticism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
63
6.2.4
Islam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
63
6.2.5
Judaism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
6.2.6
Neopaganism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
6.2.7
Taoism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
CONTENTS
iii
6.3
Footnotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
64
6.4
65
6.5
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
65
6.6
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
65
Anarcha-feminism
66
7.1
Origins . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66
7.1.1
. . . . . . . . . . . . . . . . . . . . . . . . . . .
67
67
7.2.1
Voltairine de Cleyre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68
7.2.2
Emma Goldman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68
7.2.3
Milly Witkop . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
69
7.2.4
Mujeres Libres . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
69
7.3
Contemporary developments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
70
7.4
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
70
7.5
Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
71
7.6
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
72
7.7
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
72
7.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
72
7.2
73
8.1
73
8.1.1
William Godwin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
73
8.1.2
Max Stirner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
73
8.1.3
Josiah Warren
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
74
74
8.2.1
Mikhail Bakunin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
74
8.2.2
Peter Kropotkin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
75
76
8.3.1
Leo Tolstoy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
76
8.3.2
76
8.3.3
Emma Goldman
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
77
78
8.4.1
Herbert Read . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
78
8.4.2
Paul Goodman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
79
8.4.3
Ivan Illich . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
79
8.4.4
Colin Ward . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
80
8.2
8.3
8.4
8.5
Bibliography
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
80
8.6
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
81
8.7
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
81
8.8
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
82
iv
9
CONTENTS
Queer anarchism
83
9.1
History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
83
9.1.1
86
9.2
See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
86
9.3
Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
86
9.4
References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
86
9.5
External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
87
10 Individualist anarchism
88
10.1 Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
88
90
90
91
93
94
95
95
10.3.2 Freethought . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
96
10.3.3 Anarcho-naturism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
96
97
97
123
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 124
126
CONTENTS
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
143
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
13.2.3 1970s-1990s - Rise of environmentalism and engagement with Marxism and 'actually existing socialism' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
13.2.4 1990s onwards - Engagement with the anti-globalization movement and The Ecosocialist
Manifesto . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
13.2.5 Inuence on current Green and socialist movements . . . . . . . . . . . . . . . . . . . . . 145
13.2.6 Inuence on existing socialist regimes . . . . . . . . . . . . . . . . . . . . . . . . . . . 146
13.2.7 Ecosocialist International Network (EIN) and other international eco-socialist organisations
146
vi
CONTENTS
13.5.5 Critique of variants of eco-feminism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
13.5.6 Critique of Social Ecology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
13.5.7 Opposition to Malthusianism and Neo-Malthusianism . . . . . . . . . . . . . . . . . . . . 151
13.5.8 The two varieties of environmentalism . . . . . . . . . . . . . . . . . . . . . . . . . . . 151
13.6 Critique of other forms of socialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 151
13.6.1 Critique of 'Actually Existing Socialisms . . . . . . . . . . . . . . . . . . . . . . . . . . . 151
13.6.2 Critique of the wider socialist movement . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
13.7 Eco-socialist strategy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
13.7.1 Agency . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
13.7.2 Preguration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
13.7.3 Internationalization of preguration and the 'Eco-socialist Party' . . . . . . . . . . . . . . . 153
13.8 The Revolution and transition to eco-socialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153
13.8.1 The immediate aftermath of the revolution . . . . . . . . . . . . . . . . . . . . . . . . . . 153
13.8.2 Transnational trade and capital reform . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
13.8.3 Ecological production . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
13.8.4 Commons, property and usufruct . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
13.8.5 Non-violence . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
13.9 Criticisms of eco-socialism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
13.10List of eco-socialists . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
13.11See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
13.12References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
13.13External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
14 Libertarian Marxism
160
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
170
CONTENTS
vii
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
179
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 188
189
viii
CONTENTS
17.4 People . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
17.5 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
17.6 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 193
17.7 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194
18 Anarcho-syndicalism
195
. . . . . . . . . . . 195
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198
207
209
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
20.3 Council communism and the Soviets in the Russian Revolution . . . . . . . . . . . . . . . . . . . . 210
20.4 See also . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
20.5 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
20.6 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 210
20.7 Further reading . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 211
21 Left communism
212
CONTENTS
ix
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217
219
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 220
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221
222
224
CONTENTS
24.8.4 Others . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
24.9 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
24.10Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
24.11External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230
24.11.1 Archives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230
24.11.2 Others . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230
25 Georgism
231
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 236
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 238
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 238
248
CONTENTS
xi
257
258
266
xii
CONTENTS
29.8 Implementation in India . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268
29.9 Modern interpretations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268
29.10Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268
29.11References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269
29.12External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269
30 Platformism
270
274
. . . . . . . . . . . . . . . . . . . . . . . 276
CONTENTS
xiii
32 Social ecology
284
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
286
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 287
289
293
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298
xiv
CONTENTS
35.5.2 Essays . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299
35.5.3 Dialogues on Inclusive Democracy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 300
35.6 Videos . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301
35.7 External links . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 301
36 Insurrectionary anarchism
302
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 302
308
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 308
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312
317
CONTENTS
xv
326
329
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329
40.1.1 19th century: Mutualism, American individualist anarchism and Georgism . . . . . . . . . 329
40.1.2 The 1960s: American libertarianism and the New Left
40.2 Theory
. . . . . . . . . . . . . . . . . . . 332
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 332
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334
338
41.1 Theory
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338
41.2 History
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 338
xvi
CONTENTS
41.2.3 Early 21st century
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340
341
Chapter 1
Libertarian socialism
Libertarian socialism (sometimes called social anarchism,[1][2] left-libertarianism[3][4] and socialist libertarianism[5] ) is a group of political philosophies within
the socialist movement that reject the view of socialism as state ownership or command of the means of
production[6] within a more general criticism of the state
form itself[7][8] as well as of wage labour relationships
within the workplace.[9] Instead it emphasizes workers
self management of the workplace[10] and decentralized
structures of political government[11] asserting that a society based on freedom and equality can be achieved
through abolishing authoritarian institutions that control certain means of production and subordinate the
majority to an owning class or political and economic
elite.[12] Libertarian socialists generally place their hopes
in decentralized means of direct democracy and federal
or confederal associations[13] such as libertarian municipalism, citizens assemblies, trade unions, and workers
councils.[14][15] All of this is generally done within a general call for libertarian[16] and voluntary human relationships[17] through the identication, criticism, and practical dismantling of illegitimate authority in all aspects of
human life.[18][19][20][21][22][23][24]
pose that this economic system be executed in a manner that attempts to maximize the liberty of individuals and minimize concentration of power or authority
(libertarianism).
Past and present political philosophies and movements commonly described as libertarian socialist
include anarchism (especially anarchist communism,
anarchist collectivism, anarcho-syndicalism,[25] and
mutualism[26] ) as well as autonomism, communalism,
participism, revolutionary syndicalism, and libertarian
Marxist philosophies such as council communism and
Luxemburgism;[27] as well as some versions of "utopian
socialism"[28] and individualist anarchism.[29][30][31][32]
August 17, 1860 edition of libertarian Communist publication Le
Libertaire edited by Joseph Djacque.
Libertarian socialists are strongly critical of coercive institutions, which often leads them to reject the legitimacy
of the state in favor of anarchism.[34] Adherents propose
achieving this through decentralization of political and
economic power, usually involving the socialization of
most large-scale private property and enterprise (while
retaining respect for personal property). Libertarian socialism tends to deny the legitimacy of most forms of economically signicant private property, viewing capitalist
property relations as forms of domination that are antagonistic to individual freedom.[35][36]
1.1 Overview
Libertarian socialism is a Western philosophy with diverse interpretations, though some general commonalities can be found in its many incarnations. Its proponents
generally advocate a worker-oriented system of production and organization in the workplace that in some aspects radically departs from neoclassical economics in
favor of democratic cooperatives or common ownership
of the means of production (socialism).[33] They pro1
1.1.1 Anti-capitalism
Main article: Anti-capitalism
1.1. OVERVIEW
and thus freedom, more equally amongst members of society. A key dierence between libertarian socialism and
capitalist libertarianism is that advocates of the former
generally believe that ones degree of freedom is aected
by ones economic and social status, whereas advocates of
the latter focus on freedom of choice within a capitalist
framework. This is sometimes characterized as a desire
to maximize free creativity in a society in preference to
free enterprise.[44]
challenged and justied. Most libertarian socialists believe that when power is exercised, as exemplied by the
economic, social, or physical dominance of one individual over another, the burden of proof is always on the
authoritarian to justify their action as legitimate when
taken against its eect of narrowing the scope of human
freedom.[58] Libertarian socialists typically oppose rigid
and stratied structures of authority, be they political,
economic, or social.[59]
Many libertarian socialists argue that large-scale voluntary associations should manage industrial manufacture,
while workers retain rights to the individual products of
their labor.[56] As such, they see a distinction between the
concepts of private property and "personal possession".
Whereas private property grants an individual exclusive control over a thing whether it is in use or not, and
regardless of its productive capacity, possession grants
no rights to things that are not in use.[57]
1.1.2
Contemporary examples of libertarian socialist organizational and decision-making models in practice include a number of anti-capitalist and global justice
movements[61] including Zapatista Councils of Good
Government and the Global Indymedia network (which
covers 45 countries on six continents). There are also
many examples of indigenous societies around the world
whose political and economic systems can be accurately
described as anarchist or libertarian socialist, each of
which is unique and uniquely suited to the culture that
birthed it.[62] For libertarians, that diversity of practice
within a framework of common principles is proof of
the vitality of those principles and of their exibility and
strength.
Contrary to popular opinion, libertarian socialism has not
traditionally been a utopian movement, tending to avoid
dense theoretical analysis or prediction of what a future
society would or should look like. The tradition instead
has been that such decisions cannot be made now, and
must be made through struggle and experimentation, so
that the best solution can be arrived at democratically and
organically, and to base the direction for struggle on established historical example. They point out that the success of the scientic method comes from its adherence
to open rational exploration, not its conclusions, in sharp
contrast to dogma and predetermined predictions. To libertarian socialists, dogmatic approaches to social organization are doomed to failure; and thus they reject Marxist notions of linear and inevitable historical progression.
Noted anarchist Rudolf Rocker once stated, I am an anarchist not because I believe anarchism is the nal goal,
but because there is no such thing as a nal goal.[63]
embraces a diversity of ideas rather than forming a compact movement, there have arisen inevitable controversies
Main articles: Anti-statism and anti-authoritarianism
over individuals who describe themselves as libertarian
socialists but disagree with some of the core principles of
Libertarian socialists generally regard concentrations of libertarian socialism. For example, Peter Hain interprets
power as sources of oppression that must be continually
1.1.3
American anarchist Emma Goldman, prominent anarchafeminist, free love and freethought activist
5
it was in fact their approval of such forms of opposition to power that lead many anarcho-pacists to endorse
the anarcho-syndicalist concept of the general strike as
the great revolutionary weapon. Later anarcho-pacists
have also come to endorse to non-violent strategy of dual
power.
Other anarchists have believed that violence (especially
self-defense) is justied as a way to provoke social upheaval which could lead to a social revolution.
1.1.4
modern
socialist
William Godwin
The Enlightenment
For Roderick T. Long libertarian socialists also often
the inequality that the grandees of the New Model Army share a view of ancentry in the eighteenth century French
seemed intent on preserving.[95]
encyclopedists alongside Thomas Jeerson[97][98][99] and
[92]
A more often mentioned name is
In 16491650 the Diggers squatted on stretches of com- Thomas Paine".
that of English enlightenment thinker William Godmon land in southern England and attempted to set up
[100]
For Woodcock a more elaborate sketch of anarcommunities based on work on the land and the sharing win.
chism, although still without the name, was provided by
of goods. The communities failed, but a series of pamphlets by Winstanley survived, of which The New Law William Godwin in his Enquiry Concerning Political Justice (1793). Godwin was a gradualist anarchist rather than
of Righteousness (1649) was the most important. Advocating a rational Christianity, Winstanley equated Christ a revolutionary anarchist; he diered from most later anwith the universal liberty and declared the universally archists in preferring above revolutionary action the gradcorrupting nature of authority. He saw an equal priv- ual and, as it seemed to him, more natural process of disilege to share in the blessing of liberty and detected cussion among men of good will, by which he hoped truth
an intimate link between the institution of property and would eventually triumph through its own power. Godthe lack of freedom.[95] For Murray Bookchin In the win, who was inuenced by the English tradition of Dismodern world, anarchism rst appeared as a movement sent and the French philosophy of the Enlightenment, put
of the peasantry and yeomanry against declining feudal forward in a developed form the basic anarchist criticisms
delegainstitutions. In Germany its foremost spokesman dur- of the state, of accumulated property, and of the [95]
tion
of
authority
through
democratic
procedure.
ing the Peasant Wars was Thomas Muenzer; in England,
Gerrard Winstanley, a leading participant in the Digger
movement. The concepts held by Muenzer and Winstanley were superbly attuned to the needs of their time
a historical period when the majority of the population
lived in the countryside and when the most militant revolutionary forces came from an agrarian world. It would be
painfully academic to argue whether Muenzer and Winstanley could have achieved their ideals. What is of real
importance is that they spoke to their time; their anarchist concepts followed naturally from the rural society
that furnished the bands of the peasant armies in Germany and the New Model in England.[96]
ment as oxymoronic.[102] By the turn of the 19th cen- (including the so-called free love movement). William
tury, the English word anarchism had lost its initial neg- Godwin's anarchism exerted an ideological inuence on
ative connotation.[102]
some of this, but more so the socialism of Robert Owen
and Charles Fourier. After success of his British venture, Owen himself established a cooperative community
The Romantic era and Utopian Socialism
within the United States at New Harmony, Indiana during
1825. One member of this commune was Josiah Warren
(17981874), considered to be the rst individualist anarchist".[107]
1.2.2 Anarchism
Main article: Anarchism
As Albert Meltzer and Stuart Christie stated in their book
The Floodgates of Anarchy, anarchism has:
...its particular inheritance, part of which
it shares with socialism, giving it a family
resemblance to certain of its enemies. Another part of its inheritance it shares with
liberalism, making it, at birth, kissing-cousins
with American-type radical individualism, a
large part of which has married out of the family into the Right Wing and is no longer on
speaking terms. (The Floodgates of Anarchy,
1970, p. 39.)
Charles Fourier
Pierre-Joseph Proudhon, who is often considered the father of modern anarchism, coined the phrase "Property
is theft" to describe part of his view on the complex nature of ownership in relation to freedom. When he said
property is theft, he was referring to the capitalist who he
believed stole prot from laborers. For Proudhon, the
capitalists employee was subordinated, exploited: his
permanent condition is one of obedience.[108]
Seventeen years (1857) after Proudhon rst called himself an anarchist (1840), anarchist communist Joseph
Djacque was the rst person to describe himself as
a libertarian.[109] Outside the United States, libertarian generally refers to anti-authoritarian anti-capitalist
ideologies.[110]
Libertarian socialism has its roots in both classical liberalism and socialism, though it is often in conict with liberalism (especially neoliberalism and right-libertarianism)
and authoritarian State socialism simultaneously. While
libertarian socialism has roots in both socialism and liberalism, dierent forms have dierent levels of inuence
from the two traditions. For instance mutualist anarchism
is more inuenced by liberalism while communist and
syndicalist anarchism are more inuenced by socialism. It
is interesting to note, however, that mutualist anarchism
Anarchist Peter Sabatini reports that in the United States has its origins in 18th- and 19th-century European socialof early to mid-19th century, there appeared an ar- ism (such as Fourierian socialism)[111][112] while commuray of communal and utopian counterculture groups nist and syndicalist anarchism has its earliest origins in
9
torically been intertwined with the anarchist movement.
Anarchist movements have come into conict with both
capitalist and Marxist forces, sometimes at the same time,
as in the Spanish Civil War, though as in that war Marxists themselves are often divided in support or opposition
to anarchism. Other political persecutions under bureaucratic parties have resulted in a strong historical antagonism between anarchists and libertarian Marxists on the
one hand and Leninist Marxists and their derivatives such
as Maoists on the other. In recent history, however, libertarian socialists have repeatedly formed temporary alliances with Marxist-Leninist groups for the purposes of
protest against institutions they both reject. Part of this
antagonism can be traced to the International Workingmens Association, the First International, a congress of
radical workers, where Mikhail Bakunin, who was fairly
representative of anarchist views, and Karl Marx, whom
anarchists accused of being an authoritarian, came into
conict on various issues. Bakunins viewpoint on the
illegitimacy of the state as an institution and the role
of electoral politics was starkly counterposed to Marxs
views in the First International. Marx and Bakunins disputes eventually led to Marx taking control of the First
International and expelling Bakunin and his followers
from the organization. This was the beginning of a longrunning feud and schism between libertarian socialists
and what they call authoritarian communists, or alternatively just authoritarians. Some Marxists have formulated views that closely resemble syndicalism, and thus
express more anity with anarchist ideas. Several libertarian socialists, notably Noam Chomsky, believe that
anarchism shares much in common with certain variants
of Marxism such as the council communism of Marxist Anton Pannekoek. In Chomskys Notes on Anarchism,[118] he suggests the possibility that some form of
council communism is the natural form of revolutionary
socialism in an industrial society. It reects the belief that
democracy is severely limited when the industrial system
is controlled by any form of autocratic elite, whether of
owners, managers, and technocrats, a 'vanguard' party, or
a State bureaucracy.
In the mid-20th century some libertarian socialist groups
emerged out of disagreements with Trotskyism which
presented itself as leninist anti-stalinism. As such the
french group Socialisme ou Barbarie emerged out of
the Trotskyist Fourth International, where Castoriadis
and Claude Lefort constituted a ChaulieuMontal Tendency in the French Parti Communiste Internationaliste
in 1946. In 1948, they experienced their nal disenchantment with Trotskyism,[119] leading them to break
away to form Socialisme ou Barbarie, whose journal began appearing in March 1949. Castoriadis later said of
this period that the main audience of the group and
of the journal was formed by groups of the old, radical
left: Bordigists, council communists, some anarchists and
some ospring of the German left of the 1920s.[120]
Also in the United Kingdom the group Solidarity was
founded in 1960 by a small group of expelled mem-
10
bers of the Trotskyist Socialist Labour League. Almost
from the start it was strongly inuenced by the French
Socialisme ou Barbarie group, in particular by its intellectual leader Cornelius Castoriadis, whose essays were
among the many pamphlets Solidarity produced. The intellectual leader of the group was Chris Pallis ( who wrote
under the name Maurice Brinton).[121]
In the Peoples Republic of China (PRC) since 1967,
the terms Ultra-Left and left communist refers to political theory and practice self-dened as further "left" than
that of the central Maoist leaders at the height of the
GPCR ("Great Proletarian Cultural Revolution"). The
terms are also used retroactively to describe some early
20th-century Chinese anarchist orientations. As a slur,
the Communist Party of China (CPC) has used the term
ultra-left more broadly to denounce any orientation it
considers further left than the party line. According
to the latter usage, in 1978 the CPC Central Committee denounced as ultra-left the line of Mao Zedong
from 1956 until his death in 1976. Ultra-Left refers
to those GPCR rebel positions that diverged from the
central Maoist line by identifying an antagonistic contradiction between the CPC-PRC party-state itself and the
masses of workers and peasants[122] conceived as a single proletarian class divorced from any meaningful control over production or distribution. Whereas the central Maoist line maintained that the masses controlled
the means of production through the Partys mediation,
the Ultra-Left argued that the objective interests of bureaucrats were structurally determined by the centralist state-form in direct opposition to the objective interests of the masses, regardless of however red a given
bureaucrats thought might be. Whereas the central
Maoist leaders encouraged the masses to criticize reactionary ideas and habits among the alleged 5% of bad
cadres, giving them a chance to turn over a new leaf after they had undergone "thought reform", the Ultra-Left
argued that cultural revolution had to give way to political revolution in which one class overthrows another
class.[123][124]
In 1969 french platformist anarcho-communist Daniel
Guerin published an essay called Libertarian Marxism?"
in which he dealt with the debate between Karl Marx and
Mikhail Bakunin at the First International and afterwards
he suggested that Libertarian marxism rejects determinism and fatalism, giving the greater place to individual
will, intuition, imagination, reex speeds, and to the deep
instincts of the masses, which are more far-seeing in
hours of crisis than the reasonings of the elites; libertarian marxism thinks of the eects of surprise, provocation
and boldness, refuses to be cluttered and paralysed by a
heavy scientic apparatus, doesnt equivocate or blu,
and guards itself from adventurism as much as from fear
of the unknown.[125] In the US from 1970 to 1981 there
existed the publication Root & Branch[126] which had as
a subtitle A Libertarian Marxist Journal.[127]
11
enterprises, this meant replacing wage labour by workers co-operatives. He argued it is necessary to form
an ASSOCIATION among workers... because without
that, they would remain related as subordinates and superiors, and there would ensue two... castes of masters and
wage-workers, which is repugnant to a free and democratic society.[129] As he put it in 1848:
Proudhonian ideas, as interpreted by Pi, already provided much of the inspiration for the federalist movement
which sprang up in the early 1860s.[142] According to
the Encyclopedia Britannica During the Spanish revolution of 1873, Pi y Margall attempted to establish a decentralized, or cantonalist, political system on Proudhonian lines.[140] Kevin Carson is a contemporary muis the author of Studies in Mutualist
Under the law of association, transmission of wealth tualist theorist who[143]
Political Economy.
does not apply to the instruments of labour, so cannot
become a cause of inequality.... We are socialists... under universal association, ownership of the land and of Collectivist anarchism
the instruments of labour is social ownership... We want
the mines, canals, railways handed over to democratically Main article: Collectivist anarchism
organised workers associations... We want these associCollectivist anarchism (also known as anarchoations to be models for agriculture, industry and trade,
the pioneering core of that vast federation of companies
and societies, joined together in the common bond of the
democratic and social Republic.[130]
Mutualists believe that a free labor market would allow for conditions of equal income in proportion to exerted labor.[131][132] As Jonathan Beecher puts it, Proudhons aim was to, emancipate labor from the constraints
imposed by capital.[133] Proudhon supported individual
possession of land and argued that the land is indispensable to our existence, consequently a common thing,
consequently insusceptible of appropriation. [67] He believed that an individual only had a right to land while he
was using or occupying it. If the individual ceases doing
so, it reverts to unowned land.[134] Mutualists hold a labor
theory of value, arguing that in exchange labor should always be worth the amount of labor necessary to produce
an article of exactly similar and equal utility,[131] and
considering anything less to be exploitation, theft of labor, or usury. Mutualists oppose the institutions by which
individuals gain income through loans, investments, and
rent, as they believe the income received through these activities is not in direct accord with labor spent.[131][135] In
place of these capitalist institutions they advocate laborowned cooperative rms and associations.[136][137] Mutualists advocate mutual banks, owned by the workers,
that do not charge interest on secured loans. Most mutualists believe that anarchy should be achieved gradually
rather than through revolution.[138] Some individualist anarchists, such as Benjamin Tucker, were inuenced by
Proudhons Mutualism, but unlike Proudhon, they did not
call for association in large enterprises.[139]
Mutualist ideas found a fertile ground in the XIX century
in Spain. In Spain Ramn de la Sagra established anarchist journal El Porvenir in La Corua in 1845 which was
inspired by Proudhons ideas.[140] The catalan politician
Francesc Pi i Margall became the principal translator of
Proudhons works into Spanish[141] and later briey became president of Spain in 1873 while being the leader
of the Democratic Republican Federal Party. According to George Woodcock These translations were to
have a profound and lasting eect on the development
of Spanish anarchism after 1870, but before that time
Mikhail Bakunin
12
anarchism is most commonly associated with Mikhail believing anarcho-communism is the best social system
Bakunin, the anti-authoritarian sections of the First for the realization of individual freedom.[155][156][157][158]
International, and the early Spanish anarchist movement. Most anarcho-communists view anarcho-communism as
a way of reconciling the opposition between the individual and society.[159][160][161]
Anarchist communism
To date, the best known examples of an anarchist communist society (i.e., established around the ideas as they
Main article: Anarchist communism
Anarchist communism (also known as anarcho- exist today and achieving worldwide attention and knowledge in the historical canon), are the anarchist territories during the Spanish Revolution[162] and the Free Territory during the Russian Revolution. Through the efforts and inuence of the Spanish Anarchists during the
Spanish Revolution within the Spanish Civil War, starting in 1936 anarchist communism existed in most of
Aragon, parts of the Levante and Andalusia, and in the
stronghold of Anarchist Catalonia before being crushed
by the combined forces of Francoism, Adolf Hitler,
Benito Mussolini, Spanish Communist Party repression
(backed by the USSR) as well as economic and armaments blockades from the capitalist countries and the
Spanish Republic itself.[163] During the Russian Revolution, anarchists such as Nestor Makhno worked to create
and defendthrough the Revolutionary Insurrectionary
Army of Ukraineanarchist communism in the Free
Territory of the Ukraine from 1919 before being conquered by the Bolsheviks in 1921. Anarcho-communist
currents include platformism and insurrectionary anarchism.
Anarcho-communism developed out of radical socialist currents after the French revolution[27][101][152] but
was rst formulated as such in the Italian section of
the First International.[153] The theoretical work of Peter
Kropotkin took importance later as it expanded and developed pro-organizationalist and insurrectionary antiorganizationalist sections.[154] Some forms of anarchist
communism, such as insurrectionary anarchism, are
strongly inuenced by egoism and radical individualism,
13
as long as Government exists, exploiting capital will
exist. The ght, but of consciousness, is against the
State.[172] His view on class division and technocracy
are as follows Since when no one works for another,
the proteer from wealth disappears, just as government
will disappear when no one pays attention to those who
learned four things at universities and from that fact
they pretend to govern men. Big industrial enterprises
will be transformed by men in big associations in which
everyone will work and enjoy the product of their work.
And from those easy as well as beautiful problems
anarchism deals with and he who puts them in practice
and lives them are anarchists.... The priority which
without rest an anarchist must make is that in which no
one has to exploit anyone, no man to no man, since that
non-exploitation will lead to the limitation of property to
individual needs.[173]
The anarchist[174] writer and bohemian Oscar Wilde
wrote in his famous essay The Soul of Man under Socialism that Art is individualism, and individualism is a disturbing and disintegrating force. There lies its immense
value. For what it seeks is to disturb monotony of type,
slavery of custom, tyranny of habit, and the reduction of
man to the level of a machine.[175] For anarchist historian George Woodcock Wildes aim in The Soul of Man
under Socialism is to seek the society most favorable to
the artist... for Wilde art is the supreme end, containing
within itself enlightenment and regeneration, to which all
else in society must be subordinated.... Wilde represents
the anarchist as aesthete.[176] In a socialist society, people will have the possibility to realise their talents; each
member of the society will share in the general prosperity and happiness of the society. Wilde added that upon
the other hand, Socialism itself will be of value simply
because it will lead to individualism" since individuals
will no longer need to fear poverty or starvation. This individualism would, in turn, protect against governments
armed with economic power as they are now with political power over their citizens. However, Wilde advocated
non-capitalist individualism: of course, it might be said
that the Individualism generated under conditions of private property is not always, or even as a rule, of a ne
or wonderful type a critique which is quite true.[177]
In this way socialism, in Wildes imagination, would free
men from manual labour and allow them to devote their
time to creative pursuits, thus developing their soul. He
ended by declaring The new individualism is the new
hellenism.[177]
Anarcho-syndicalism
Main article: Anarcho-syndicalism
Anarcho-syndicalism is a branch of anarchism that focuses on the labor movement.[178] Anarcho-syndicalists
view labor unions as a potential force for revolutionary
social change, replacing capitalism and the state with a
new society democratically self-managed by workers.
14
authoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism,[180] emerged
in opposition to MarxismLeninism[181] and its derivatives, such as Stalinism, Maoism, and Trotskyism.[182]
Libertarian Marxism is also critical of reformist positions, such as those held by social democrats.[183] Libertarian Marxist currents often draw from Marx and Engels later works, specically the Grundrisse and The Civil
War in France;[184] emphasizing the Marxist belief in the
ability of the working class to forge its own destiny without the need for a revolutionary party or state to mediate
or aid its liberation.[185] Along with anarchism, Libertarian Marxism is one of the main currents of libertarian
May day demonstration of Spanish anarcho-syndicalist trade
socialism.[186]
union CNT in Bilbao, Basque Country in 2010. The red and
black ag is often used by anarcho-syndicalists and anarchocommunists
1.3.2
15
both in the workplaces and at the polls, in contrast to the that a revolution led by a party will necessarily produce a
Leninist notion that a small vanguard party should lead party dictatorship. Council communists support a workthe working class to carry out the revolution.
ers democracy, which they want to produce through a
federation of workers councils.
The Russian word for council is "soviet", and during the
early years of the revolution workers councils were politically signicant in Russia. It was to take advantage
Main article: Council Communism
Council communism was a radical Left movement orig- of the aura of workplace power that the word became
used by Vladimir Lenin for various political organs. Indeed, the name "Supreme Soviet", by which the parliament was called; and that of the Soviet Union itself
make use of this terminology, but they do not imply any
decentralization. Furthermore, council communists held
a critique of the Soviet Union as a capitalist state, believing that the Bolshevik revolution in Russia became
a "bourgeois revolution when a party bureaucracy replaced the old feudal aristocracy. Although most felt the
Russian Revolution was working class in character, they
believed that, since capitalist relations still existed (because the workers had no say in running the economy),
the Soviet Union ended up as a state capitalist country,
with the state replacing the individual capitalist. Thus,
council communists support workers revolutions, but oppose one-party dictatorships. Council communists also
believed in diminishing the role of the party to one of
agitation and propaganda, rejected all participation in
elections or parliament, and argued that workers should
leave the reactionary trade unions and form one big revolutionary union.
Council communism
Left communism
Main article: Left communism
16
Situationist International
Main article: Situationist International
17
18
Georgism
Main articles: Georgism and Henry George
Georgism (also called Geoism or Geonomics) is an
economic philosophy and ideology which holds that people own what they create, but that things found in nature, most importantly land, belong equally to all.[201]
The Georgist philosophy is based on the writings of the
economist Henry George (18391897), and is usually associated with the idea of a single tax on the value of land.
His most famous work, Progress and Poverty (1879), is a
treatise on inequality, the cyclic nature of industrialized
economies, and the use of the land value tax as a remedy.
Georgists argue that a tax on land value is economically
ecient, fair, and equitable; and that it can generate sufcient revenue so that other taxes (e.g. taxes on profits, sales or income), which are less fair and ecient,
can be reduced or eliminated. A tax on land value has
been described by many as a progressive tax, since it
would be paid primarily by the wealthy, and would reduce economic inequality.[202]
Georgist ideas heavily inuenced the politics of the early
20th century. Political parties that were formed based on
Georgist ideas include the Commonwealth Land Party,
the Justice Party of Denmark, the Henry George Justice Party, and the Single Tax League. Several communities were also initiated with Georgist principles during the height of the philosophys popularity. Two such
communities that still exist are Arden, Delaware, which
was founded in 1900 by Frank Stephens and Will Price,
and Fairhope, Alabama, which was founded in 1894 by
the auspices of the Fairhope Single Tax Corporation.[203]
19
Christian anarchist Leo Tolstoy was enthused by the economic thinking of Henry George, incorporating it approvingly into later works such as Resurrection, the book
that played a major factor in his excommunication.[204]
nized internally on democratic lines. About the state itself they diered, some believing it would remain more
or less in its existing form and others that it would be
transformed into a federal body representing the workers guilds, consumers organizations, local government
bodies, and other social structures.[140] In 1914, S. G.
Guild socialism
Hobson, a leading contributor to The New Age, published
National Guilds: An Inquiry into the Wage System and the
Main article: Guild socialism
Way Out. In this work, guilds were presented as an alterGuild socialism is a political movement advocating native to state-control of industry or conventional trade
union activity. Guilds, unlike the existing trade unions,
would not conne their demands to matters of wages and
conditions but would seek to obtain control of industry
for the workers whom they represented. Ultimately, industrial guilds would serve as the organs through which
industry would be organised in a future socialist society.
The theory of guild socialism was developed and popularised by G. D. H. Cole who formed the National Guilds
League in 1915 and published several books on guild
socialism, including Self-Government in Industry (1917)
and Guild Socialism Restated (1920).
Revolutionary syndicalism
Main article: Revolutionary syndicalism
workers control of industry through the medium of traderelated guilds in an implied contractual relationship with
the public.[140] It originated in the United Kingdom and
was at its most inuential in the rst quarter of the 20th
century.[140] It was strongly associated with G. D. H. Cole
and inuenced by the ideas of William Morris.
Guild socialism was partly inspired by the guilds of
craftsmen and other skilled workers which had existed in
England during the Middle Ages. In 1906, Arthur Penty
published Restoration of the Gild System in which he opposed factory production and advocated a return to an
earlier period of artisanal production organised through
guilds. The following year, the journal The New Age became an advocate of guild socialism, although in the context of modern industry rather than the medieval setting
favoured by Penty. The Guild Socialists stood for state
ownership of industry, combined with workers control
through delegation of authority to national guilds orga-
20
Christian anarchism
vout Catholic convert; she advocated the Catholic economic theory of distributism. Day believed all states
Main article: Christian anarchism
were inherently totalitarian,[214] and was a self-labeled
Christian anarchism is a movement in political theology anarchist.[215][216][217][218] In the 1930s, Day worked
closely with fellow activist Peter Maurin to establish the
Catholic Worker movement, a nonviolent, pacist movement that continues to combine direct aid for the poor and
homeless with nonviolent direct action on their behalf.
The importance of Day within catholicism goes to the extent that the cause for Days canonization is open in the
Catholic Church, and she is thus formally referred to as a
Servant of God.[219] Ammon Hennacy was an Irish American pacist, Christian, anarchist, social activist, member
of the Catholic Worker Movement and a Wobbly. He established the "Joe Hill House of Hospitality" in Salt Lake
City, Utah.[220]
Gandhism
Main articles: Gandhism and Gandhian economics
21
ten by dutch anarcho-pacist Bart de Ligt which deals
with non-violent resistance in part inspired by the ideas
of Gandhi.[229] Anarchist historian George Woodcock reports that The Conquest of Violence was read widely by
British and American pacists during the 1930s and led
many of them to adopt an anarchistic point of view.[230]
Platformism
Main article: Platformism
22
The New Lefts critique of the Old Left's authoritarianism was associated with a strong interest in personal
liberty, autonomy (see the thinking of Cornelius Castoriadis) and led to a rediscovery of older socialist traditions, such as left communism, council communism,
and the Industrial Workers of the World. In the United
States this was caused by a renewal of anarchism from the
1950s forward through writers such as Paul Goodman and
anarcho-pacism which became inuential in the Antinuclear movement and anti war movements of the time
and which incorporated both the inuences of gandhism
and toltoyan Christian anarchism.[234]
In Australia the Sydney Push was a predominantly leftwing intellectual subculture in Sydney from the late 1940s
to the early 1970s which became associated with the label Sydney libertarianism.[235] The New Left also led
to a revival of anarchism in the 1960s in the United
States. Journals like Radical America and Black Mask
in America, Solidarity, Big Flame and Democracy & Nature, succeeded by The International Journal of Inclusive
Democracy,[236] in the UK, introduced a range of leftlibertarian ideas to a new generation. Social ecology,
autonomism and, more recently, participatory economics
(parecon), and Inclusive Democracy emerged from this.
The New Left in the United States also included anarchist, countercultural and hippie-related radical groups
such as the Yippies who were led by Abbie Homan, The
Diggers,[237] Up Against the Wall Motherfuckers and the
White Panther Party. By late 1966, the Diggers opened
free stores which simply gave away their stock, provided
free food, distributed free drugs, gave away money, organized free music concerts, and performed works of
political art.[238] The Diggers took their name from the
original English Diggers led by Gerrard Winstanley[239]
and sought to create a mini-society free of money and
capitalism.[240] On the other hand the Yippies employed
theatrical gestures, such as advancing a pig ("Pigasus the
Immortal) as a candidate for President in 1968, to mock
Murray Bookchin
23
be replaced with a system of non-transferable credit
which would cease to exist upon purchase of a commodity.
Inclusive Democracy
Main article: Inclusive Democracy
Inclusive Democracy is a political theory and political
project that aim for direct democracy, economic democracy in a stateless, moneyless and marketless economy,
self-management (democracy in the social realm) and
ecological democracy. The theoretical project of Inclusive Democracy (ID)), as distinguished from the political project which is part of the democratic and autonomy
traditions, emerged from the work of political philosopher, former academic and activist Takis Fotopoulos in
Towards An Inclusive Democracy and was further developed by him and other writers in the journal Democracy
& Nature and its successor The International Journal of
Inclusive Democracy, an electronic journal freely availMichael Albert
able and published by the International Network for Insocialism. It comprises two related economic and politi- clusive Democracy.
cal systems called Participatory economics or Parecon According to Arran Gare, Towards an Inclusive Democand Participatory politics or Parpolity.
racy oers a powerful new interpretation of the hisParecon is an economic system proposed primarily by tory and destructive dynamics of the market and provides
of both
activist and political theorist Michael Albert and radical an inspiring new vision of the future in place[246]
neo-liberalism
and
existing
forms
of
socialism.
Also,
economist Robin Hahnel, among others. It uses particas
David
Freeman
points
out,
although
Fotopoulos
apipatory decision making as an economic mechanism to
proach
is
not
openly
anarchism,
yet
anarchism
seems
the
guide the production, consumption and allocation of reformal
category
within
which
he
works,
given
his
comsources in a given society. Proposed as an alternative
and abolition
to contemporary capitalist market economies and also mitment to direct democracy, municipalism
[247]
of
state,
money
and
market
economy.
an alternative to centrally planned socialism or coordinatorism, it is described as an anarchistic economic vision, and it could be considered a form of socialism as
under Parecon, the means of production are owned by the
workers. It proposes to attain these ends mainly through
the following principles and institutions: Workers and
consumers councils utilizing self-managerial methods for
decision making, balanced job complexes, remuneration
according to eort and sacrice, and Participatory Planning. Under Parecon, the current monetary system would
An articial market is proposed by this tendency as a solution to the problem of maintaining freedom of choice for
the consumer within a marketless and moneyless economy, an articial market operates in much the same way
as traditional markets, but uses labour vouchers or personal credit in place of traditional money. According to
Takis Fotopoulos, an articial market secures real freedom of choice, without incurring the adverse eects associated with real markets.[248]
24
Insurrectionary anarchism
Main article: Insurrectionary anarchism
Insurrectionary anarchism is a revolutionary theory, practice and tendency within the anarchist movement which
emphasizes the theme of insurrection within anarchist
practice. It is critical of formal organizations such as
labor unions and federations that are based on a political programme and periodic congresses. Instead, insurrectionary anarchists advocate informal organization and
small anity groupbased organization. Insurrectionary
anarchists put value in attack, permanent class conict,
and a refusal to negotiate or compromise with class enemies.
Contemporary insurrectionary anarchism inherits
the views and tactics of anti-organizational anarchocommunism[249] and illegalism. So, between 1880
and 1890,[154] with the perspective of an immanent
revolution",[154] who was opposed to the ocial
workers movement, which was then in the process of
formation (general Social Democratisation). They were
opposed not only to political (statist) struggles but also to
strikes which put forward wage or other claims, or which
were organised by trade unions.[154] But While they
were not opposed to strikes as such, they were opposed
to trade unions and the struggle for the eight-hour
day. This anti-reformist tendency was accompanied
by an anti-organisational tendency, and its partisans
declared themselves in favour of agitation amongst the
unemployed for the expropriation of foodstus and other
articles, for the expropriatory strike and, in some cases,
for 'individual recuperation' or acts of terrorism.[154]
A resurgence of such ideas happened in the peculiar
conditions of post war Italy and Greece.[250]
Zapatismo and Magonism
Main articles: Zapatista Army of National Liberation,
Emiliano Zapata and Magonism
The Zapatista Army of National Liberation (Ejrcito Zapatista de Liberacin Nacional, EZLN) often referred to
as the Zapatistas is a revolutionary leftist group based in
Chiapas, the southernmost state of Mexico. Since 1994,
the group has been in a declared war against the Mexican
state, though this war has been primarily nonviolent and
defensive against military, paramilitary, and corporate incursions into Chiapas. Their social base is mostly rural
indigenous people but they have some supporters in urban areas and internationally. Their main spokesperson is
Subcomandante Marcos (currently a.k.a. Delegate Zero
in relation to "the Other Campaign"). Unlike other Zapatista spokespeople, Marcos is not an indigenous Maya.
Since December 1994, the Zapatistas had been gradually forming several autonomous municipalities, called
Rebel Zapatista Autonomous Municipalities (MAREZ).
In these municipalities, an assembly of local representa-
25
left-wing libertarianism)[280] which names several related
but distinct approaches to politics, society, culture, and
political and social theory, which stress both individual
freedom and social justice. Unlike right-libertarians, they
believe that neither claiming nor mixing ones labor with
natural resources is enough to generate full private property rights,[281][282] and maintain that natural resources
(land, oil, gold, trees) ought to be held in some egalitarian
manner, either unowned or owned collectively.[282] Those
left-libertarians who support private property do so under
the condition that recompense is oered to the local community.
26
of activities from squatting and setting up communes
to simply sharing that would typically be understood
as pre-revolutionary.[286] From an ultra-left perspective
such a politics of dropping-out or, as Tiqqun put it, desertion setting up spaces and practices that are held to
partially autonomous from capitalism is typically dismissed as either naive or reactionary.[287] Due to the popularity of the Tiqqun-related works Call and The Coming Insurrection in US anarchist circles it tended to be
this latter sense of communization that was employed
in US anarchist and "insurrectionist" communiques, notably within the Californian student movement of 2009
2010.[288]
1.5. REFERENCES
27
1.5 References
[1] Ostergaard, Georey. Anarchism. A Dictionary of
Marxist Thought. Blackwell Publishing, 1991. p. 21.
[2] Chomsky, Noam (2004). Language and Politics.
Otero, Carlos Peregrn. AK Press. p. 739
In
of' the people, with leader cults, with any of the other devices by which the dying society seeks to portray itself as
the new society. What is Libertarian Socialism?" by Ulli
Diemer. Volume 2, Number 1 (Summer 1997 issue) of
The Red Menace.
Therefore, rather than being an oxymoron, libertarian
socialism indicates that true socialism must be libertarian
and that a libertarian who is not a socialist is a phoney. As
true socialists oppose wage labour, they must also oppose
the state for the same reasons. Similarly, libertarians must
oppose wage labour for the same reasons they must oppose
the state. I1. Isnt libertarian socialism an oxymoron in
An Anarchist FAQ
So, libertarian socialism rejects the idea of state ownership and control of the economy, along with the state
as such. Through workers self-management it proposes
to bring an end to authority, exploitation, and hierarchy in
production. I1. Isnt libertarian socialism an oxymoron
in An Anarchist FAQ
[11] " ...preferringa system of popular self governance via networks of decentralized, local voluntary, participatory, cooperative associations. Roderick T. Long. Toward a
libertarian theory of class. Social Philosophy and Policy.
Volume 15. Issue 02. Summer 1998. Pg. 305
[12] Mendes, Silva. Socialismo Libertrio ou Anarchismo Vol.
1 (1896): Society should be free through mankinds
spontaneous federative aliation to life, based on the
community of land and tools of the trade; meaning: Anarchy will be equality by abolition of private property (while
retaining respect for personal property) and liberty by abolition of authority".
[13] We therefore foresee a Society in which all activities will
be coordinated, a structure that has, at the same time, sufcient exibility to permit the greatest possible autonomy
for social life, or for the life of each enterprise, and enough
cohesiveness to prevent all disorder...In a well-organized
society, all of these things must be systematically accomplished by means of parallel federations, vertically united
at the highest levels, constituting one vast organism in
which all economic functions will be performed in solidarity with all others and that will permanently preserve
the necessary cohesion. Gaston Leval. Libertarian socialism: a practical outline.
[14] "...preferring a system of popular self governance via networks of decentralized, local, voluntary, participatory, cooperative associations-sometimes as a complement to and
check on state power...
[15] Rocker, Rudolf (2004). Anarcho-Syndicalism: Theory
and Practice. AK Press. p. 65. ISBN 978-1-90259392-0.
[16] LibSoc share with LibCap an aversion to any interference
to freedom of thought, expression or choicce of lifestyle.
Roderick T. Long. Toward a libertarian theory of class.
Social Philosophy and Policy. Volume 15. Issue 02. Summer 1998. pp 305
[17] What is implied by the term 'libertarian socialism'?: The
idea that socialism is rst and foremost about freedom and
28
sphere of thought and human activity. Good representatives of the rst are seen in the Catholic Church and the
Russian autocracy; of the second, in the Protestant Church
and the Manchester school of politics and political economy; of the third, in the atheism of Gambetta and the socialism of Karl Marx. Benjamin Tucker. Individual Liberty.
[22] Ward, Colin (1966). Anarchism as a Theory of Organization. Archived from the original on 25 March 2010.
Retrieved 1 March 2010.
[23] Anarchist historian George Woodcock report of Mikhail
Bakunin's anti-authoritarianism and shows opposition to
both state and non-state forms of authority as follows:
All anarchists deny authority; many of them ght against
it. (p. 9)...Bakunin did not convert the Leagues central committee to his full program, but he did persuade
them to accept a remarkably radical recommendation to
the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both
Church and State.
[24] Brown, L. Susan (2002). Anarchism as a Political Philosophy of Existential Individualism: Implications for
Feminism. The Politics of Individualism: Liberalism,
Liberal Feminism and Anarchism. Black Rose Books Ltd.
Publishing. p. 106.
[25] Sims, Franwa (2006). The Anacostia Diaries As It Is. Lulu
Press. p. 160.
[26] A Mutualist FAQ: A.4. Are Mutualists Socialists?
[27] Murray Bookchin, Ghost of Anarcho-Syndicalism; Robert
Graham, The General Idea of Proudhons Revolution
[28] Kent Bromley, in his preface to Peter Kropotkin's book
The Conquest of Bread, considered early French utopian
socialist Charles Fourier to be the founder of the libertarian branch of socialist thought, as opposed to the
authoritarian socialist ideas of Babeuf and Buonarroti.
Kropotkin, Peter. The Conquest of Bread, preface by Kent
Bromley, New York and London, G. P. Putnams Sons,
1906.
[29] "(Benjamin) Tucker referred to himself many times as a
socialist and considered his philosophy to be Anarchistic
socialism. An Anarchist FAQ by Various Authors
[30] French individualist anarchist mile Armand shows
clearly opposition to capitalism and centralized economies
when he said that the individualist anarchist inwardly he
remains refractory fatally refractory morally, intellectually, economically (The capitalist economy and the
directed economy, the speculators and the fabricators of
single are equally repugnant to him.)"Anarchist Individualism as a Life and Activity by Emile Armand
[31] Anarchist Peter Sabatini reports that In the United States
of early to mid-19th century, there appeared an array of communal and utopian counterculture groups
(including the so-called free love movement). William
Godwin's anarchism exerted an ideological inuence on
some of this, but more so the socialism of Robert Owen
and Charles Fourier. After success of his British venture, Owen himself established a cooperative community
1.5. REFERENCES
29
30
[75] Georey C. Fidler (SpringSummer 1985). The Escuela Moderna Movement of Francisco Ferrer: Por
la Verdad y la Justicia"". History of Education Quarterly (History of Education Society) 25 (1/2): 103132.
doi:10.2307/368893. JSTOR 368893.
[77] Sex-Pol stood for the German Society of Proletarian Sexual Politics. Danto writes that Reich oered a mixture
of psychoanalytic counseling, Marxist advice and contraceptives, and argued for a sexual permissiveness, including for young people and the unmarried, that unsettled other psychoanalysts and the political left. The clinics
were immediately overcrowded by people seeking help.
Danto, Elizabeth Ann (2007). Freuds Free Clinics: Psychoanalysis & Social Justice, 19181938, Columbia University Press, rst published 2005., pp. 118120, 137,
198, 208.
[78] The Sexual Revolution, 1945 (Die Sexualitt im Kulturkampf, translated by Theodore P. Wolfe)
[79] Umanit Nova, n. 125, September 6, 1921. (A translation
can be found at The revolutionary haste by Errico Malatesta. Retrieved June 17, 2006.
[80] Goldman, Emma. 'Anarchism and Other Essays Mother
Earth (1910) p. 113.
[81] Woodcock
[82] Resisting the Nation State, the pacist and anarchist tradition by Georey Ostergaard. Ppu.org.uk (1945-0806). Retrieved on 2011-12-28.
[83] Woodcock, p. 21: Finally, somewhat aside from the
curve that runs from anarchist individualism to anarchosyndicalism, we come to Tolstoyanism and to pacist anarchism that appeared, mostly in Holland (sic), Britain,
and the United states, before and after the Second World
War and which has continued since then in the deep in
the anarchist involvement in the protests against nuclear
armament.
[84] Diez, Xavier (2002). La insumisin voluntaria. El anarquismo individualista espaol durante la Dictadura y la
Segunda Repblica (19231938)" (in Spanish). Acracia. Retrieved 23 May 2014. Su obra ms representativa es Walden, aparecida en 1854, aunque redactada entre 1845 y 1847, cuando Thoreau decide instalarse en el
aislamiento de una cabaa en el bosque, y vivir en ntimo
contacto con la naturaleza, en una vida de soledad y sobriedad. De esta experiencia, su losofa trata de transmitirnos la idea que resulta necesario un retorno respetuoso
a la naturaleza, y que la felicidad es sobre todo fruto de
la riqueza interior y de la armona de los individuos con
el entorno natural. Muchos han visto en Thoreau a uno
de los precursores del ecologismo y del anarquismo primitivista representado en la actualidad por John Zerzan.
Para George Woodcock, esta actitud puede estar tambin
motivada por una cierta idea de resistencia al progreso y
de rechazo al materialismo creciente que caracteriza la sociedad norteamericana de mediados de siglo XIX.
1.5. REFERENCES
31
[96] Lewis Herber. (Murray Bookchin) Ecology and Revolu- [106] Herbert Marcuse. Eros and Civilization. Beacon Press,
tionary Thought. Theanarchistlibrary.org (2009-04-27).
Boston, MA, 1955. p. 218
Retrieved on 2011-12-28.
[107] Peter Sabatini. Libertarianism: Bogus Anarchy. Theanarchistlibrary.org (2009-12-03). Retrieved on 2011-12[97] It was the great service of liberal thinkers like Jeer28.
son and Paine that they recognized the natural limitations of every form of government. That is why they
[108] General Idea of the Revolution in the Nineteenth Century
did not want to see the state become a terrestrial Provi(1851), Sixth Study, 3 5.
dence which in its infallibility would make on its own every decision, thereby not only blocking the road to higher [109] De l'tre-humain mle et femelleLettre P.J. Proudhon
forms of social development, but also crippling the natural
par Joseph Djacque (in French)
sense of responsibility of the people which is the essential
condition for every prosperous society. Rudolf Rocker. [110] An Anarchism FAQ A.1 What is anarchism?".
Pioneers of American Freedom: Origin of Liberal and radWeb.archive.org. 2009-01-26. Archived from the origical thought in America. J. J. LITTLE & IVES COMinal on 2009-01-26. Retrieved 2013-10-11.
PANY, NEW YORK. 1949. pg. 13
[111] Swartz, Clarence Lee. What is Mutualism?
[98] The Anarchists are simply. unterried Jeersonian
Democrats. They believe that the best government is that [112] "Ricardian socialism". The Blackwell Encyclopaedia of
Political Thought. 1987. p. 441
which governs least, and that that which governs least is
no government at all. Benjamin Tucker. Individual Lib- [113] Ojeili, Chamsy (November 2001). The Advance Witherty. New York. Vanguard Press. MCMXXVI. pg. 13
out Authority": Post-modernism, Libertarian Socialism,
[99] At one end of an institutional continuum one can place
the total institutions that routinely destroy the autonomy
and initiative of their subj ects. At the other end of this
continuum lies, perhaps, some ideal version of Jeersonian democrac y composed of independent, self-reliant,
selfrespecting, landowning farm ers, managers of their
own small enterprises, answerable to themselves, free of
debt, and more generally with no institutional reason for
servility or deference. Such free-standing farmers, Jeerson thought, were the basis of a vigorous and independent
public sphere where citizens could speak their mind without fear or favor. Somewhere in between these two poles
lies the contemporary situation of most citizens of Western democracies : a relatively open public sphere but a
quotidian institutional experience that is largely at cross
purposes with the implicit assumptions behind this public
sphere and encouraging and often rewarding caution, deference, servility, and conformity. James C. Scott. Two
Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play. Princeton University
Press, 2012, pg. 79-80
and Intellectuals. Democracy & Nature (Taylor & Francis) 7 (3): 391413. doi:10.1080/10855660120092294.
Retrieved 22 May 2014.
[114] Beer, A History of British Socialism, vol. 2, p. 256.
[115] Marx-Engels Collected Works: Volume 48. New York: International Publishers, 2001; p. 538, fn. 95.
[116] Carr, E.H. The Bolshevik Revolution 19171923. W.
W. Norton & Company 1985.
[117] Avrich, Paul. Russian Anarchists and the Civil War,
Russian Review, Vol. 27, No. 3 (Jul., 1968), pp. 296
306. Blackwell Publishing
[118] Chomsky, Noam (1970). Notes on Anarchism. In
Gurin, Daniel. Anarchism: From Theory to Practice.
New York: Monthly Review Press. ISBN 0-85345-1281. Retrieved 22 May 2014.
[119] Castoriadis, Cornelius (1975). An Interview. Telos
(23)., p. 133
[100] Kenneth C. Wenzer Godwins Place in the Anarchist Tra- [120] Castoriadis, Cornelius (1975). An Interview. Telos
(23)., p. 134
dition a Bicentennial Tribute. The anarchist library
(2011-02-12). Retrieved on 2011-12-28.
[121] Brinton, Maurice (Goodway, David ed). For Workers
Power: the selected writings of Maurice Brinton. AK Press.
[101] Graham, Robert. Anarchism - A Documentary History of
2004. ISBN 1-904859-07-0
Libertarian Ideas Volume One: From Anarchy to Anarchism (300CE to 1939), Black Rose Books, 2005
[122] Peasant ( )" was the ocial term for workers on
[102] Anarchism. In Our Time. BBC Radio 4. 7 Dec 2006.
Retrieved April 30, 2012.
[104] Kropotkin, Peter. The Conquest of Bread, preface by Kent [124] The 70s Collective, ed. 1996. China: The Revolution is
Bromley, New York and London, G. P. Putnams Sons,
Dead, Long Live the Revolution. Montreal: Black Rose
1906.
Books.
[105] Hakim Bey (1991) The Lemonade Ocean & Modern [125] Libertarian Marxism? by Daniel Guerin. TheanarTimes
chistlibrary.org. 2011-04-23. Retrieved 2013-10-11.
32
1.5. REFERENCES
33
[167] William Bailie, Josiah Warren: The First American Anarchist A Sociological Study, Boston: Small, Maynard
& Co., 1906, p. 20
[174] The most ambitious contribution to literary anarchism
during the 1890s was undoubtedly Oscar Wilde The Soul
[168] "''Native American Anarchism: A Study of Left-Wing
of Man under Socialism. Wilde, as we have seen, declared
American Individualism'' by Eunice Minette Schuster.
himself an anarchist on at least one occasion during the
Againstallauthority.org. Retrieved 2013-10-11.
1890s, and he greatly admired Kropotkin, whom he had
met.
Later, in De Profundis, he described Kropotkins life
[169] Benjamin Tucker: Capitalist or Anarchist in An Anaras
one
of the most perfect lives I have come across in my
chist FAQ by Various Authors
own experience and talked of him as a man with a soul
[170] The economic principles of Modern Socialism are a logof that beautiful white Christ that seems coming out of
ical deduction from the principle laid down by Adam
Russia. But in The Soul of Man Under Socialism, which
Smith in the early chapters of his Wealth of Nations,
appeared in 1890, it is Godwin rather than Kropotkin
whose inuence seems dominant. George Woodcock.
namely, that labor is the true measure of price...Half
Anarchism: A History of Libertarian Ideas and Movea century or more after Smith enunciated the principle
ments. 1962. (p. 447)
above stated, Socialism picked it up where he had dropped
34
[175] The soul of man under Socialism by Oscar Wilde. [197] Chris Smith said in 2005 that in recent years Cook had
Flag.blackened.net. Retrieved 2013-10-11.
been setting out a vision of libertarian, democratic socialism that was beginning to break the sometimes ster[176] George Woodcock. Anarchism: A History of Libertarian
ile boundaries of 'old' and 'New' Labour labels..Chris
Ideas and Movements. 1962. (p. 447)
Smith: The House of Commons was Robin Cooks true
home Commentators, Opinion Independent.co.uk.
[177] The Soul of Man. Libcom.org. 2005-09-08. Retrieved
London: Comment.independent.co.uk. 2005-08-08. Re2013-10-11.
trieved 2009-06-24.
[178] Sorel, Georges. 'Political Theorists in Context' Routledge [198] papers relating to Libertarian Communism (a splinter
group of the SPGB) including journals and miscellaneous
(2004) p. 248
correspondence, 19701980 (1 box)"Socialist Party of
Great Britain at Archives Hub at the Great Research Cen[179] Rocker, Rudolf. 'Anarcho-Syndicalism: Theory and
tre
Practice' AK Press (2004) p. 73
[180] Pierce, Wayne.Libertarian Marxisms Relation to Anar- [199] Following Isaiah Berlin, Halsema distinguishes between
positive and negative freedom. Negative freedom is acchism The Utopian 7380.
cording to Halsema the freedom citizens from government
inuence; she applies this concept especially to the mul[181] Herman Gorter, Anton Pannekoek, Sylvia Pankhurst,
ticultural society and the rechtsstaat, where the governOtto Ruhl Non-Leninist Marxism: Writings on the Workers
ment should protect the rights of citizens and not limit
Councils. Red and Black, 2007.
them. Positive freedom is the emancipation of citizens
from poverty and discrimination. Halsema wants to ap[182] Marot, Eric. Trotsky, the Left Opposition and the Rise
ply this concept to welfare state and the environment
of Stalinism: Theory and Practice
where government should take more action. According
to Halsema, GreenLeft is undogmatic party, that has an[183] The Retreat of Social Democracy ... Re-imposition of
archist tendencies.Halsema, Femke (2004), Vrijzinnig
Work in Britain and the 'Social Europe'" Aufheben Issue
Links, De Helling 15 (2)
#8 1999.
[184] Ernesto Screpanti, Libertarian communism: Marx Engels [200] Boric descarta apoyo a Bachelet en segunda vuelta:
Nuestra posicin es de autonoma, pero de dilogo"". El
and the Political Economy of Freedom, Palgrave MacmilDinamo. Retrieved 20 November 2013.
lan, London, 2007.
[201] Heavey, Jerome F. (July 2003). Comments on Warren Samuels Why the Georgist movement has not succeeded"". American Journal of Economics and Sociology 62 (3): 593599. doi:10.1111/1536-7150.00230.
[186] Chomsky, Noam. Government In The Future Poetry
JSTOR 3487813. human beings have an inalienable right
Center of the New York YM-YWHA. Lecture.
to the product of their own labor
[185] Draper, Hal. The Principle of Self-Emancipation in
Marx and Engels The Socialist Register. Vol 4.
[187] A libertarian Marxist tendency map. libcom.org. Re- [202] Land Value Taxation: An Applied Analysis, William J.
trieved on 2011-12-28.
McCluskey, Ril C. D. Franzsen. Books.google.com. Retrieved 2013-10-11.
[188] Rosa Luxemburg: The Junius Pamphlet (Chap.1)".
Marxists.org. Retrieved 2013-07-12.
[203] Fairhope Single Tax Corporation. Fairhopesingletax.com. Retrieved 2013-10-11.
[189] Dick Howard (1975). Introduction to Castoriadis. Telos
[204] Wenzer, Kenneth C. (1997). Tolstoys Georgist Spiritual
(23): 118.
Political Economy (18971910): Anarchism and Land
Reform. The American Journal of Economics and So[190] Raoul Vaneigem. The Revolution of Everyday Life
ciology 56 (4, Oct). JSTOR 3487337.
[191] The Beginning of an Era (part1, part 2) Situationist Inter[205] Wiarda, Howard J. Corporatism and comparative politics.
national #12, 1969
M.E. Sharpe, 1996. pp. 6566, 156.
[192] Karen Elliot (2001-06-01). Situationism in a nutshell.
[206] Principles of Syndcicalism, Brown, Tom.
ReBarbelith Webzine. Retrieved 2008-06-23.
http://libcom.org/library/
trieved July 6, 2010:
principles-of-syndicalism-tom-brown
[193] Webpage of Multitudes
[194] Anarchosyndicalism by Rudolf Rocker
[195] John Quail, The Slow-Burning Fuse Paladin, 1978 ISBN [208] Christoyannopoulos, pp. 24: Locating Christian anar0-586-08225-5
chism.... In political theology
[196] Hain, Peter (1995). Ayes to the Left: A Future for Social- [209] Christoyannopoulos, pp. 4380: The Sermon on the
ism. Lawrence and Wishart. ISBN 978-0-85315-832-5.
Mount: A manifesto for Christian anarchism
1.5. REFERENCES
35
[210] Christoyannopoulos, Alexandre (12 March 2010). A [219] US bishops endorse sainthood cause of Catholic
Christian Anarchist Critique of Violence: From Turning
Workers Dorothy Day. Catholic New Service. November
the Other Cheek to a Rejection of the State. Evil, Law,
13, 2012. Retrieved December 1, 2012.
and the State. Salzburg. Retrieved 23 May 2014.
[220] Day, Dorothy (February 1970). Ammon Hennacy:
[211] Christoyannopoulos, pp. 19 and 208: Leo Tolstoy
'Non-Church' Christian. The Catholic Worker.
[212] Christoyannopoulos, p. 254: The state as idolatry
[213]
[214]
[215]
[216]
[221] Kumarappa, Joseph Cornelius (1951). Gandhian economic thought. Library of Indian economics (1st ed.).
In the 1900 essay, On Anarchy, he wrote; The AnarBombay, India: Vora. OCLC 3529600. Retrieved 7 Auchists are right in everything; in the negation of the exgust 2009.
isting order, and in the assertion that, without Authority,
there could not be worse violence than that of Author- [222] In 1908 Leo Tolstoy wrote A Letter to a Hindu, which said
ity under existing conditions. They are mistaken only in
that only by using love as a weapon through passive resisthinking that Anarchy can be instituted by a revolution.
tance could the Indian people overthrow colonial rule. In
But it will be instituted only by there being more and more
1909, Gandhi wrote to Tolstoy seeking advice and permispeople who do not require the protection of governmental
sion to republish A Letter to a Hindu in Gujarati. Tolstoy
power ... There can be only one permanent revolutiona
responded and the two continued a correspondence until
moral one: the regeneration of the inner man. Despite his
Tolstoys death in 1910. The letters concern practical and
misgivings about anarchist violence, Tolstoy took risks to
theological applications of non-violence.Murthy, B. Srinicirculate the prohibited publications of anarchist thinkers
vasa, ed. (1987). Mahatma Gandhi and Leo Tolstoy: Letin Russia, and corrected the proofs of Kropotkins Words
ters. Long Beach, California: Long Beach Publications.
of a Rebel, illegally published in St Petersburg in 1906.
ISBN 0-941910-03-2. Retrieved 14 January 2012.
Peter Kropotkin: from prince to rebel. G Woodcock, I
[223] Bidyut Chakrabarty, Jawaharlal Nehru and Planning,
Avakumovi.1990.
19381941: India at the Crossroads, Modern Asian StudOtterman, Sharon (2012-11-26) In Hero of the Catholic
ies (March 1992) 26#2 pp. 275287
Left, a Conservative Cardinal Sees a Saint, New York
[224] Kuruvila Pandikattu (2001). Gandhi: the meaning of MaTimes
hatma for the millennium. CRVP. p. 237. ISBN 978-1Day, Dorothy. On Pilgrimage - May 1974, There was
56518-156-4.
no time to answer the one great disagreement which was
in their minds--how can you reconcile your Faith in the [225] Snow, Edgar. The Message of Gandhi. 27 September
March 1948. Like Marx, Gandhi hated the state and
monolithic, authoritarian Church which seems so far from
wished to eliminate it, and he told me he considered himJesus who had no place to lay his head, and who said
self 'a philosophical anarchist.'"
sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatso- [226] Jesudasan, Ignatius. A Gandhian theology of liberation.
Gujarat Sahitya Prakash: Ananda India, 1987, pp. 236
ever they are called, eleven times, and have refused to pay
237
Federal income taxes and have never voted, they accept
me as an anarchist. And I in turn, can see Christ in them [227] Bidyut Chakrabarty (2006). Social and political thought
even though they deny Him, because they are giving themof Mahatma Gandhi. Routledge. p. 138. ISBN 978-0selves to working for a better social order for the wretched
415-36096-8. Retrieved 25 January 2012.
of the earth.
[228] Gandhi, Mohandas Karamchand; Tolstoy, Leo (SeptemAnarchist FAQ - A.3.7 Are there religious anarchists?,
ber 1987). B. Srinivasa Murthy, ed. Mahatma Gandhi
Tolstoys ideas had a strong inuence on Gandhi, who
and Leo Tolstoy letters. Long Beach Publications.
inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhis [229] Gandhis ideas were popularised in the West in books
vision of a free India as a federation of peasant communes
such as Richard Greggs The Power of Nonviolence
is similar to Tolstoys anarchist vision of a free society
(1935), (34) and Bart de Ligts The Conquest of Violence
(although we must stress that Gandhi was not an anar(1937).Georey Ostergaard. Resisting the Nation State.
chist). The Catholic Worker Group in the United States
The pacist and anarchist tradition
was also heavily inuenced by Tolstoy (and Proudhon), as
was Dorothy Day a staunch Christian pacist and anar- [230] Anarchism: A History of Libertarian Ideas and Movements
by George Woodcock
chist who founded it in 1933.
[217] Reid, Stuart (2008-09-08) Day by the Pool, The American [231] Dielo Trouda group (2006) [1926]. Organizational Platform of the General Union of Anarchists (Draft). Italy:
Conservative
FdCA. Retrieved 2006-10-24.
[218] Day, Dorothy.On Pilgrimage - February 1974, The blurb
on the back of the book Small Is Beautiful lists fellow [232] Kellner, Douglas. Herbert Marcuse. Illuminations.
University of Texas at Arlington. Retrieved 23 May 2014.
spokesmen for the ideas expressed, including Alex ComDuring the 1960s, Marcuse achieved world renown as the
fort, Paul Goodman and Murray Bookchin. It is the traguru of the New Left, publishing many articles and giving
dition we might call anarchism. We ourselves have never
lectures and advice to student radicals all over the world.
hesitated to use the word.
36
He travelled widely and his work was often discussed in [244] 1969: Height of the Hippies - ABC News. Abcthe mass media, becoming one of the few American innews.go.com. Retrieved 2013-10-11.
tellectuals to gain such attention. Never surrendering his
revolutionary vision and commitments, Marcuse contin- [245] Bookchin, Murray (1994). The Philosophy of Social Ecology: Essays on Dialectical Naturalism. Black Rose Books.
ued to his death to defend the Marxian theory and liberpp. 119120. ISBN 978-1-55164-018-1.
tarian socialism.
[233] Robin Hahnel, Economic Justice and Democracy: From [246] Arran Gare, Beyond Social Democracy? Takis Fotopoulos Vision of an Inclusive Democracy as a New Liberatory
Competition to Cooperation Part II ISBN 0-415-93344-7
Project Democracy & Nature, Vol. 9, No. 3 (November
[234] . As such In the forties and fties, anarchism, in fact
2003), pp. 345358(14)
if not in name, began to reappear, often in alliance with
pacism, as the basis for a critique of militarism on both [247] David Freeman, Inclusive democracy and its prospects
review of book Towards An Inclusive Democracy: The
sides of the Cold War. The anarchist/pacist wing of
Crisis of the Growth Economy and the Need For a New
the peace movement was small in comparison with the
Liberatory Project, published in Thesis Eleven, Sage Pubwing of the movement that emphasized electoral work,
lications, no. 69 (May 2002), pp. 103106.
but made an important contribution to the movement
as a whole. Where the more conventional wing of the
peace movement rejected militarism and war under all but
the most dire circumstances, the anarchist/pacist wing
rejected these on principle.Anarchism and the AntiGlobalization Movement by Barbara Epstein In the
1950s and 1960s anarcho-pacism began to gel, toughminded anarchists adding to the mixture their critique of
the state, and tender-minded pacists their critique of violence. Its rst practical manifestation was at the level
of method: nonviolent direct action, principled and pragmatic, was used widely in both the Civil Rights movement
in the USA and the campaign against nuclear weapons in
Britain and elsewhere.Georey Ostergaard. Resisting the
Nation State. The pacist and anarchist tradition as can
be seen in the activism and writings of the English anarchist member of Campaign for Nuclear Disarmament
Alex Comfort or the similar activism of the American
catholic anarcho-pacists Ammon Hennacy and Dorothy
Day. Anarcho-pacism became a basis for a critique of
militarism on both sides of the Cold War.Anarchism
and the Anti-Globalization Movement by Barbara Epstein
[235]
[236]
[237]
[238]
[239] Overview: who were (are) the Diggers?". The Digger [258] It introduces an eye-opening approach to radical soArchives. Retrieved 2007-06-17.
cial thought, rooted equally in libertarian socialism and
market anarchism. Chartier, Gary; Johnson, Charles
[240] Gail Dolgin; Vicente Franco (2007). American ExperiW. (2011). Markets Not Capitalism: Individualist Anence: The Summer of Love. PBS. Retrieved 2007-04-23.
archism Against Bosses, Inequality, Corporate Power,
and Structural Poverty. Brooklyn, NY:Minor Composi[241] Holloway, David (2002). Yippies. St. James Encyclotions/Autonomedia. p. Back cover
pedia of Pop Culture.
[242] Abbie Homan, Soon to be a Major Motion Picture, p. [259] But there has always been a market-oriented strand of
libertarian socialism that emphasizes voluntary coopera128. Perigee Books, 1980.
tion between producers. And markets, properly under[243] Gitlin, Todd (1993). The Sixties: Years of Hope, Days of
stood, have always been about cooperation. As a comRage. New York. p. 286.
menter at Reason magazines Hit&Run blog, remarking
1.5. REFERENCES
37
on Jesse Walkers link to the Kelly article, put it: ev- [275] Writing before the rise of the CarsonLong school of leftery trade is a cooperative act. In fact, its a fairly comlibertarianism, historian of American anarchism David
mon observation among market anarchists that genuinely
DeLeon was disinclined to treat any market-oriented varifree markets have the most legitimate claim to the label
ant of libertarianism as leftist; see DeLeon, David (1978).
socialism.".Socialism: A Perfectly Good Word RehaThe American as Anarchist: Reections on Indigenous
bilitated by Kevin Carson at website of Center for a StateRadicalism. Baltimore, MD:Johns Hopkins University
less Society
Press. p. 123.
[260] Carson, Kevin A. (2008). Organization Theory: A Liber- [276] Gary Chartier has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker
tarian Perspective. Charleston, SC:BookSurge.
and Thomas Hodgskin) in maintaining that, because of its
[261] Carson, Kevin A. (2010). The Homebrew Industrial Revheritage and its emancipatory goals and potential, radiolution: A Low-Overhead Manifesto. Charleston, SC:
cal market anarchism should be seenby its proponents
BookSurge.
and by othersas part of the socialist tradition, and that
market anarchists can and should call themselves so[262] Long, Roderick T. (2000). Reason and Value: Aristotle
cialists. See Gary Chartier, Advocates of Freed Marversus Rand. Washington, DC:Objectivist Center
kets Should Oppose Capitalism, Free-Market AntiCapitalism?" session, annual conference, Association of
[263] Long, Roderick T. (2008). "An Interview With Roderick
Private Enterprise Education (Csars Palace, Las VeLong"
gas, NV, April 13, 2010); Gary Chartier, Advocates of
Freed Markets Should Embrace 'Anti-Capitalism'"; Gary
[264] Johnson, Charles W. (2008).
"Liberty, Equality,
Chartier, Socialist Ends, Market Means: Five Essays. Cp.
Solidarity: Toward a Dialectical Anarchism. AnarTucker, Socialism.
chism/Minarchism: Is a Government Part of a Free Country? In Long, Roderick T. and Machan, Tibor Aldershot: [277] Chris Sciabarra is the only scholar associated with this
Ashgate pp. 15588.
school of left-libertarianism who is skeptical about anarchism; see Sciabarras Total Freedom
[265] Spangler, Brad (15 September 2006). "Market Anarchism as Stigmergic Socialism.
[278] Peter Vallentyne and Hillel Steiner. The origins of Left
Libertarianism. Palgrave. 2000
[266] Konkin III, Samuel Edward. The New Libertarian Mani[279] Long, Roderick T. (2006). "Rothbards 'Left and Right':
festo.
Forty Years Later. Rothbard Memorial Lecture, Austrian
[267] Richman, Sheldon (23 June 2010).
"Why LeftScholars Conference.
Libertarian?" The Freeman. Foundation for Economic
[280] Related, arguably synonymous, terms include libertariEducation.
anism, left-wing libertarianism, egalitarian-libertarianism,
and libertarian socialism.
[268] Richman, Sheldon (18 December 2009). "Workers of the
World Unite for a Free Market. Foundation for Economic
Sundstrom, William A. "An Egalitarian-Libertarian
Education.
Manifesto.
[269] Sheldon Richman (3 February 2011). "Libertarian Left:
Free-market anti-capitalism, the unknown ideal. The
American Conservative. Retrieved 5 March 2012.
[270] Sciabarra, Chris Matthew (2000). Total Freedom: Toward a Dialectical Libertarianism. University Park, PA:
Pennsylvania State University Press.
[271] Chartier, Gary (2009). Economic Justice and Natural
Law. Cambridge:Cambridge University Press.
38
[285] The text surveys the Italian and German lefts, Socialisme Ou Barbarie and the Situationist International and
describes the theoretical development of the French ultraleft.Re-collecting our past - La Banquise
radicalism based on a critique of all authority and all hierarchies of power. Anarchism circulated within the movement along with other radical ideologies. The inuence of
anarchism was strongest among radical feminists, in the
commune movement, and probably in the Weather Underground and elsewhere in the violent fringe of the antiwar movement. Anarchism and the Anti-Globalization
Movement by Barbara Epstein
[286] As we apprehend it, the process of instituting communism can only take the form of a collection of acts of
communisation, of making common such-and-such space,
such-and-such machine, such-and-such knowledge. That
is to say, the elaboration of the mode of sharing that at- [294] London Federation of Anarchists involvement in Carrara
taches to them. Insurrection itself is just an accelerator, a
conference, 1968 International Institute of Social History,
decisive moment in this process. Anonymous, Call
Accessed 19 January 2010
[287] For a critique of Tiqqun from an ultra-left perspective, as [295] Short history of the IAF-IFA A-infos news project, Acwell as a description of the opposition between the two
cessed 19 January 2010
sense of communization see "Reexions Around Call"
Letters Journal #3. See also Dauv and Nesic, Un Appel [296] The International Conferences of the Communist
Left (197680) | International Communist Current.
et une Invite.
En.internationalism.org. Retrieved 2013-07-12.
[288] See e.g. After the Fall: Communiqus from Occupied
[297] Rupert, Mark (2006). Globalization and International PoCalifornia
litical Economy. Lanham: Rowman & Littleeld Publish[289] Thomas 1985, p. 4
ers. p. 66. ISBN 0-7425-2943-6.
[290] John Patten (1968-10-28). ""These groups had their roots
in the anarchist resurgence of the nineteen sixties. Young
militants nding their way to anarchism, often from the
anti-bomb and anti-Vietnam war movements, linked up
with an earlier generation of activists, largely outside the
ossied structures of ocial anarchism. Anarchist tactics embraced demonstrations, direct action such as industrial militancy and squatting, protest bombings like
those of the First of May Group and Angry Brigade
and a spree of publishing activity. Islands of Anarchy: Simian, Cienfuegos, Refract and their support network by John Patten. Katesharpleylibrary.net. Retrieved 2013-10-11.
[291] Farrell provides a detailed history of the Catholic Workers and their founders Dorothy Day and Peter Maurin. He
explains that their pacism, anarchism, and commitment
to the downtrodden were one of the important models
and inspirations for the 60s. As Farrell puts it, Catholic
Workers identied the issues of the sixties before the Sixties began, and they oered models of protest long before
the protest decade.The Spirit of the Sixties: The Making of Postwar Radicalism by James J. Farrell
[292] While not always formally recognized, much of the
protest of the sixties was anarchist. Within the nascent
womens movement, anarchist principles became so
widespread that a political science professor denounced
what she saw as The Tyranny of Structurelessness. Several groups have called themselves Amazon Anarchists.
After the Stonewall Rebellion, the New York Gay Liberation Front based their organization in part on a reading of
Murray Bookchin's anarchist writings. Anarchism by
Charley Shively in Encyclopedia of Homosexuality. p. 52
[293] Within the movements of the sixties there was much
more receptivity to anarchism-in-fact than had existed in
the movements of the thirties...But the movements of the
sixties were driven by concerns that were more compatible with an expressive style of politics, with hostility to
authority in general and state power in particular...By the
late sixties, political protest was intertwined with cultural
39
(Magazine
by
Geolibertarianism
Veganarchism
1.8 References
[1] Priodiques en anglais CIRA Lausanne. Anarcabolo.ch (2011-09-02). Retrieved on 2011-12-28.
[2] Murray Bookchin What is Social Ecology? at the
Wayback Machine (archived June 1, 2008) communalism.org
[3] The International Journal of Inclusive Democracy. Inclusivedemocracy.org. Retrieved on 2011-12-28.
[4] Murray Bookchin obituary. Times Online (2011-12-21).
Retrieved on 2011-12-28.
[5] Heatwave Magazine UK, 1960s. libcom.org. Retrieved
on 2011-12-28.
[6] Leeds other paper Leeds libertarian socialist newspaper. [WorldCat.org]. Worldcatlibraries.org. Retrieved on
2011-12-28.
[7] Index
of
/Politics/Organized.Thoughts.
Web.archive.org.
Archived from the original on
2009-01-01. Retrieved 2013-10-11.
[8] Lessons from the Summit Protest movement. Struggle.ws.
Retrieved on 2011-12-28.
[9] Red & Black Notes Index at the Wayback Machine
(archived October 27, 2009). geocities.com
[10] Root And Branch. Webcitation.org. Retrieved on 201112-28.
[11] Anderson, Paul.
(2004-07-27) GAUCHE. Libsoc.blogspot.com. Retrieved on 2011-12-28.
[12] Gallin, Dan; Horn, Pat (2005). Organizing Informal
Women Workers. Global Labor Institute. Retrieved 23
May 2014.
40
1.9 Bibliography
Anarchism: A Documentary History of Libertarian
Ideas. Robert Graham, editor.
Volume One: From Anarchy to Anarchism
(300CE to 1939) Black Rose Books, Montral
and London 2005. ISBN 1-55164-250-6.
Volume Two: The Anarchist Current (1939
2006) Black Rose Books, Montral 2007.
ISBN 978-1-55164-311-3.
Woodcock, George (22 November 2004).
Anarchism: a history of libertarian ideas and
movements. University of Toronto Press. ISBN
978-1-55111-629-7. Retrieved 28 December 2011.
An Anarchist FAQ by Iain McKay (ed.), Volume 1
(2008), see esp. section: A.1.3 Why is anarchism
also called libertarian socialism?
Anarchy: A Graphic Guide, Cliord Harper (Camden Press, 1987): An overview, updating Woodcocks classic, and illustrated throughout by Harpers
woodcut-style artwork.
The Anarchist Reader, George Woodcock (ed.)
(Fontana/Collins 1977; ISBN 0-00-634011-3): An
anthology of writings from anarchist thinkers and
activists including Proudhon, Kropotkin, Bakunin,
Malatesta, Bookchin, Goldman, and many others.
Anarchist Seeds beneath the Snow: Left-Libertarian
Thought and British Writers from William Morris to
Colin Ward. David Goodway. Liverpool University
Press. 2006 ISBN 1-84631-025-3
The Anarchist Turn. Edited by Jacob Blumenfeld,
Chiara Bottici and Simon Critchley. Pluto Press.
March 19, 2013. ISBN 9780745333427
Anarchism: From Theory to Practice by Daniel
Guerin. Monthly Review Press. 1970. ISBN 085345-175-3
Benjamin Noys (ed). Communization and its Discontents: Contestation, Critique, and Contemporary Struggles. Minor Compositions, Autonomedia.
2011. 1st ed.
41
Kropotkin, Self-valorization And The Crisis Of
Marxism. by Harry Cleaver. Written for and
presented to the Conference on Pyotr Alexeevich
Kropotkin organized by the Russian Academy of
Science in Moscow, St. Petersburg and Dimitrov
on December 8 14, 1992
How a Libertarian Capitalist Became a Libertarian
Socialist by Chris Wilson
The Crisis of Dialectical Materialism and Libertarian Socialism by Mario Cutajar
1.10.2
Introductory articles
42
1.10.5
Film
See List of lms dealing with Anarchism for a list of nonction and ction lms dealing with anarchist movements
both historical and contemporary.
Noam Chomsky Discussion with Libertarian Socialists, Ireland 2006
Chapter 2
Anti-capitalism
This article lists ideologies opposed to capitalism and describes them briey. For arguments against capitalism,
see criticism of capitalism.
Anti-capitalism comprises a wide variety of move-
1. A theory or policy of social organisation which aims at waste through externalities that require costly corrective
43
44
CHAPTER 2. ANTI-CAPITALISM
regulatory measures. They also point out that this process generates wasteful industries and practices that exist
only to generate sucient demand for products to be sold
at a prot (such as high-pressure advertisement); thereby
creating rather than satisfying economic demand.[4][5]
Socialists argue that capitalism consists of irrational activity, such as the purchasing of commodities only to sell
at a later time when their price appreciates, rather than
for consumption, even if the commodity cannot be sold
at a prot to individuals in need; they argue that making
money, or accumulation of capital, does not correspond
to the satisfaction of demand.[6]
Private ownership imposes constraints on planning,
leading to inaccessible economic decisions that result
in immoral production, unemployment and a tremendous waste of material resources during crisis of
overproduction. According to socialists, private property
in the means of production becomes obsolete when it concentrates into centralized, socialized institutions based on
private appropriation of revenue (but based on cooperative work and internal planning in allocation of inputs)
until the role of the capitalist becomes redundant.[7] With
no need for capital accumulation and a class of owners,
private property in the means of production is perceived
as being an outdated form of economic organization that
should be replaced by a free association of individuals
based on public or common ownership of these socialized
assets.[8] Socialists view private property relations as limiting the potential of productive forces in the economy.[9]
privilege that protects capitalist, banking and land interests, and the accumulation or acquisition of property (and
any form of coercion that led to it) which he believed
hampers competition and keeps wealth in the hands of the
few. The Spanish individualist anarchist Miguel Gimenez
Igualada sees capitalism is an eect of government; the
disappearance of government means capitalism falls from
its pedestal vertiginously...That which we call capitalism
2.1.1 Anarchist and libertarian socialist is not something else but a product of the State, within
which the only thing that is being pushed forward is prot,
criticisms
good or badly acquired. And so to ght against capitalism
Main articles: Anarchist economics and Libertarian so- is a pointless task, since be it State capitalism or Enterprise capitalism, as long as Government exists, exploitcialism
The ght, but of consciousness, is
For the inuential German individualist anarchist ing capital will exist.
[13]
against
the
State..
philosopher Max Stirner "private property is a spook
which lives by the grace of law and it becomes 'mine' Within anarchism there emerged a critique of wage
only by eect of the law. In other words, private prop- slavery which refers to a situation perceived as quasierty exists purely through the protection of the State, voluntary slavery,[14] where a persons livelihood depends
through the States grace. Recognising its need for state on wages, especially when the dependence is total and
protection, Stirner is also aware that "[i]t need not make immediate.[15][16] It is a negatively connoted term used to
any dierence to the 'good citizens who protects them draw an analogy between slavery and wage labor by foand their principles, whether an absolute King or a con- cusing on similarities between owning and renting a perstitutional one, a republic, if only they are protected. son. The term wage slavery has been used to criticize
And what is their principle, whose protector they always economic exploitation and social stratication, with the
'love'? Not that of labour, rather it is interest-bearing former seen primarily as unequal bargaining power bepossession . . . labouring capital, therefore . . . labour tween labor and capital (particularly when workers are
certainly, yet little or none at all of ones own, but labour paid comparatively low wages, e.g. in sweatshops),[17]
of capital and of the -- subject labourers."[12] French and the latter as a lack of workers self-management, fulanarchist Pierre Joseph Proudhon opposed government lling job choices and leisure in an economy.[18][19][20]
Early socialists (Utopian socialists and Ricardian socialists) criticized capitalism for concentrating power and
wealth within a small segment of society.[10] and does not
utilise available technology and resources to their maximum potential in the interests of the public.[9]
2.1. SOCIALISM
Libertarian socialists believe if freedom is valued, then
society must work towards a system in which individuals have the power to decide economic issues along
with political issues. Libertarian socialists seek to replace unjustied authority with direct democracy, voluntary federation, and popular autonomy in all aspects
of life,[21] including physical communities and economic
enterprises. With the advent of the industrial revolution, thinkers such as Proudhon and Marx elaborated
the comparison between wage labor and slavery in the
context of a critique of societal property not intended
for active personal use,[22][23] Luddites emphasized the
dehumanization brought about by machines while later
Emma Goldman famously denounced wage slavery by
saying: The only dierence is that you are hired slaves
instead of block slaves.".[24] American anarchist Emma
Goldman believed that the economic system of capitalism
was incompatible with human liberty. The only demand
that property recognizes, she wrote in Anarchism and
Other Essays, is its own gluttonous appetite for greater
wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage,
to degrade.[25] She also argued that capitalism dehumanized workers, turning the producer into a mere particle
of a machine, with less will and decision than his master
of steel and iron.[26]
45
robbery as massive as the earlier feudal conquest of the
land. It has been sustained to the present by continual
state intervention to protect its system of privilege without which its survival is unimaginable.[33] Carson coined
the pejorative term vulgar libertarianism, a phrase that
describes the use of a free market rhetoric in defense of
corporate capitalism and economic inequality. According to Carson, the term is derived from the phrase vulgar political economy, which Karl Marx described as an
economic order that deliberately becomes increasingly
apologetic and makes strenuous attempts to talk out of
existence the ideas which contain the contradictions [existing in economic life].[34]
2.1.2 Marxism
Noam Chomsky contends that there is little moral difference between chattel slavery and renting ones self
to an owner or "wage slavery". He feels that it is an
attack on personal integrity that undermines individual
freedom. He holds that workers should own and control
their workplace.[27] Many libertarian socialists argue that
large-scale voluntary associations should manage industrial manufacture, while workers retain rights to the individual products of their labor.[28] As such, they see a distinction between the concepts of private property and
"personal possession". Whereas private property grants
an individual exclusive control over a thing whether it is in
use or not, and regardless of its productive capacity, possession grants no rights to things that are not in use.[29]
In addition to individualist anarchist Benjamin Tucker's
big four monopolies (land, money, taris, and patents),
Carson argues that the state has also transferred wealth
to the wealthy by subsidizing organizational centralization, in the form of transportation and communication
subsidies. He believes that Tucker overlooked this issue due to Tuckers focus on individual market transactions, whereas Carson also focuses on organizational issues. The theoretical sections of Studies in Mutualist Political Economy are presented as an attempt to integrate
marginalist critiques into the labor theory of value.[30]
Carson has also been highly critical of intellectual property.[31] The primary focus of his most recent work has
been decentralized manufacturing and the informal and
household economies.[32] Carson holds that Capitalism,
arising as a new class society directly from the old class
society of the Middle Ages, was founded on an act of
46
CHAPTER 2. ANTI-CAPITALISM
unequal social relations based on hierarchically interrelated structures which, together,
dene the historical specicity of the capitalist
modes of production and reproduction and
underlay their observable manifestations.
Martha E. Gimenez, Marxism and Class,
Gender and Race: Rethinking the Trilogy[35]
2.3 References
[1] Newman, Michael. (2005) Socialism: A Very Short Introduction, Oxford University Press, ISBN 0-19-280431-6
47
[27] Conversation with Noam Chomsky, p. 2 of 5. Globetrotter.berkeley.edu. Retrieved August 16, 2011.
[29] Ely, Richard et al. 'Property and Contract in Their Relations to the Distribution of Wealth' The Macmillan Company (1914)
[30] Kevin A. Carson, Studies in Mutualist Political Economy
chs. 1-3
[31] Carson, Kevin. Intellectual Property A Libertarian
Critique. c4ss.org. Retrieved May 23, 2009.
[32] Carson, Kevin. Industrial Policy: New Wine in Old Bottles. c4ss.org. Retrieved May 26, 2009.
[33] Richman, Sheldon, Libertarian Left, The American Conservative (March 2011)
[34] Marx, Theories of Surplus Value, III, p. 501.
[35] Gimenez, Martha E. Marxism, and Class, Gender, and
Race: Rethinking the Trilogy. Race, Gender & Class 8
(2): 2233. JSTOR 41674970. Retrieved 2014-05-18.
[36] Marx 1849.
An Anti-Capitalist Manifesto.
David McNally. Another World Is Possible: Globalization and Anti-Capitalism. Arbeiter Ring Publishing. 2006
Ezequiel Adamovsky. Anti-capitalism. Seven Stories Press. 2011
David E Lowes. The Anti-Capitalist Dictionary
2006, London: Zed Books
Simon Tormey. Anti-Capitalism: A Beginners
Guide. Oneworld Publications. 2013
Anti-Capitalism : A Guide To The Movement
Dr. Wladyslaw Jan Kowalski Anti-Capitalism: Modern Theory and Historical Origins
Anti-Capitalism as an ideology... and as a movement, Libcom.org
Studies in Anti-Capitalism
Capitalism/Anticapitalism: a survey and a view
Chapter 3
Anti-statism
Henry David Thoreau expressed this evolutionary antistatist view in his essay Civil Disobedience:
I heartily accept the motto,"That government is best which governs least"; and I should
like to see it acted up to more rapidly and systematically. Carried out, it nally amounts to
this, which also I believe,"That government
is best which governs not at all"; and when men
and women are prepared for it, that will be the
kind of government which they will have.[2]
Anarchist communism
Anarcho-capitalism
Anarcho-naturism
Anarcho-pacism
Anarcho-primitivism
Anarcho-syndicalism
Buddhist anarchism
Christian anarchism
Collectivist anarchism
Egoist anarchism and the philosophy of Max
Stirner
Existentialist anarchism
Green anarchism
Individualist anarchism
Insurrectionary anarchism
Jewish anarchism
Libertarian socialism
Mutualism
National anarchism
Social anarchism
Synthesis anarchism
Veganarchism
Voluntaryism
Nihilist movement
3.4 References
[1] Gallaher, Carolyn; Dahlman, Carl T.; Gilmartin, Mary;
Mountz, Alison; Shirlow, Peter (2009). Key Concepts in
Political Geography. London: SAGE. p. 392. ISBN 9781-4129-4672-8. Retrieved July 31, 2014.
Agorism
Anarcha-feminism
48
Chapter 4
Anti-authoritarianism
Anti-authoritarianism
is
opposition
to
authoritarianism, which is dened as a a form of
social organisation characterised by submission to
authority",[1] favoring complete obedience or subjection to authority as opposed to individual freedom"[2]
and to authoritarian government.[3] Anti-authoritarians
usually believe in full equality before the law and strong
civil liberties. Sometimes the term is used interchangeably with anarchism, an ideology which entails opposing
authority or hierarchical organization in the conduct of
human relations, including, but not limited to, the state
system.[4][5][6][7][8][9][10][11]
49
50
superpowers.[23] Anti-authoritarianism has also been associated with countercultural and bohemian movements.
In the 1950s the Beat Generation were politically radical, and to some degree their anti-authoritarian attitudes
were taken up by activists in the 1960s..[24] The hippie
and larger counterculture movements of the 1960s carried
out a way of life and activism which was ideally carried
through anti-authoritarian and non-violent means; thus it
was observed that The way of the hippie is antithetical to
all repressive hierarchical power structures since they are
adverse to the hippie goals of peace, love and freedom...
Hippies don't impose their beliefs on others. Instead, hippies seek to change the world through reason and by living
what they believe.[25] In the 1970s anti-authoritarianism
became associated with the punk subculture.[26]
Critical psychologist and book author Bruce E. Levine
argues that many natural anti-authoritarians are now
psychopathologized and medicated before they achieve
political consciousness of societys most oppressive
authorities.[27] He adds that There are anti-authoritarians
who use psychiatric drugs to help them function, but
they often reject psychiatric authorities explanations for
why they have diculty functioning. So, for example,
they may take Adderall (an amphetamine prescribed for
ADHD), but they know that their attentional problem is
not a result of a biochemical brain imbalance but rather
caused by a boring job.[27]
4.3 References
[1] Rogets
II:
The
New
Thesaurus
(1995).
authoritarianism.
Houghton Miin Company.
Archived from the original on 24 June 2008. Retrieved
2008-06-25.
CHAPTER 4. ANTI-AUTHORITARIANISM
[6] Authority is dened in terms of the right to exercise social control (as explored in the sociology of power) and
the correlative duty to obey (as explored in the philosophy of practical reason). Anarchism is distinguished,
philosophically, by its scepticism towards such moral
relations-by its questioning of the claims made for such
normative power- and, practically, by its challenge to
those authoritative powers which cannot justify their
claims and which are therefore deemed illegitimate or
without moral foundation.Anarchism and Authority: A
Philosophical Introduction to Classical Anarchism by Paul
McLaughlin. AshGate. 2007. pg. 1
[7] Anarchism, then, really stands for the liberation of the
human mind from the dominion of religion; the liberation
of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social
wealth; an order that will guarantee to every human being
free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. Emma Goldman. What it Really Stands for
Anarchy in Anarchism and Other Essays.
[8] Individualist anarchist Benjamin Tucker dened anarchism as opposition to authority as follows They found
that they must turn either to the right or to the left,
follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other.
Thus were born State Socialism and Anarchism ... Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: rst, those who
abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a
means of progress, but who accept her only so far as they
think she will subserve their own selsh interests, denying
her and her blessings to the rest of the world; third, those
who distrust her as a means of progress, believing in her
only as an end to be obtained by rst trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought
and human activity. Good representatives of the rst are
seen in the Catholic Church and the Russian autocracy; of
the second, in the Protestant Church and the Manchester
school of politics and political economy; of the third, in
the atheism of Gambetta and the socialism of Karl Marx.
Benjamin Tucker. Individual Liberty.
[9] Ward, Colin (1966). Anarchism as a Theory of Organization. Archived from the original on 25 March 2010.
Retrieved 1 March 2010.
[10] Anarchist historian George Woodcock report of Mikhail
Bakunin's anti-authoritarianism and shows opposition to
both state and non-state forms of authority as follows: All
anarchists deny authority; many of them ght against it.
(pg. 9) ... Bakunin did not convert the Leagues central committee to his full program, but he did persuade
them to accept a remarkably radical recommendation to
the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both
Church and State.
4.3. REFERENCES
[11] Brown, L. Susan (2002). Anarchism as a Political Philosophy of Existential Individualism: Implications for
Feminism. The Politics of Individualism: Liberalism,
Liberal Feminism and Anarchism. Black Rose Books Ltd.
Publishing. p. 106.
[12] Freethinker - Denition and More from the Free
Merriam-Webster Dictionary. Merriam-webster.com.
2012-08-31. Retrieved 2014-01-12.
[13] Free thought | Dene Free thought at Dictionary.com.
Dictionary.reference.com. Retrieved 2014-01-12.
[14]
[15] Nontracts - FFRF Publications. Archive.is. Retrieved
2014-01-12.
[16] Logical Fallacies. Stanford.edu. Fall 2008. Retrieved
2014-01-25.
[17] Salmon, M. H. (2006). Introduction to Critical Reasoning.
Mason, OH: Thomson Wadsworth. pp. 1189.
[18] Gensler, Harry J. (2003). Introduction to Logic. New
York, NY: Routedge. pp. 3334.
[19] Baronett, Stan (2008). Logic. Upper Saddle River, NJ:
Pearson Prentice Hall. p. 304.
[20] Walton, Douglas (2008). Informal Logic. London: Cambridge University Press. ISBN 0-521-71380-3.p=89
[21] Walton, Douglas (2008). Informal Logic. London: Cambridge University Press. ISBN 0-521-71380-3.p=84
[22] What is Authority?" by Mikhail Bakunin
[23] Cox, David (2005). Sign Wars: The Culture Jammers
Strike Back!. LedaTape Organisation. p. 108. ISBN 9780-9807701-5-5. Retrieved 22 October 2011.
[24] The American Novel at PBS website
[25] Stone 1994, The Way of the Hippy
[26] McLaughlin, Paul (2007). Anarchism and Authority.
Aldershot: Ashgate. p. 10. ISBN 0-7546-6196-2.
[27] Would We Have Drugged Up Einstein? How AntiAuthoritarianism Is Deemed a Mental Health Problem
by Bruce E. Levine
51
Chapter 5
5.1 Beginnings
An important current within American individualist anarchism was free love.[5] Free love advocates sometimes
traced their roots back to Josiah Warren and to experimental communities, viewed sexual freedom as a clear,
direct expression of an individuals self-ownership. Free
love particularly stressed womens rights since most sexual laws discriminated against women: for example, marriage laws and anti-birth control measures.[5] The most
important American free love journal was Lucifer the
Lightbearer (18831907) edited by Moses Harman and
Lois Waisbrooker[6] but also there existed Ezra Heywood
and Angela Heywoods The Word (18721890, 1892
1893).[5] Also M. E. Lazarus was an important American
52
53
ciated movements.[13] Indeed, with Marxs support, the
American branch of the organisation was purged of its
pacist, anti-racist and feminist elements, which were accused of putting too much emphasis on issues unrelated to
class struggle and were therefore seen to be incompatible
with the "scientic socialism" of Marx and Engels.[14]
5.2.2 Europe
French and Spanish individualist anarchist circles had a
strong sense of personal libertarianism and experimentation. Free love contents started to have a strong inuence in individualist anarchist circles and from there it expanded to the rest of anarchism also appearing in Spanish
individualist anarchist groups.[15]
In this sense, the theoretical positions and the vital experiences of French individualism are deeply iconoclastic and scandalous, even within libertarian circles. The
call of nudist naturism, the strong defence of birth control methods, the idea of "unions of egoists" with the
sole justication of sexual practices, that will try to put
in practice, not without diculties, will establish a way
of thought and action, and will result in sympathy within
some, and a strong rejection within others.[15] Periodicals involved in this movement include L'EnDehors in
France and Iniciales and La Revista Blanca in Spain.[15]
Emile Armand
The main propagandist of free love within European individualist anarchism was Emile Armand.[16] He advocated naturism (see anarcho-naturism) and polyamory
and he came up with the concept of la camaraderie
amoureuse.[17] He wrote many propagandist articles on
this subject such as De la libert sexuelle (1907) where
he advocated not only a vague free love but also multiple partners, which he called plural love.[17] In the individualist anarchist journal L'en dehors he and others
continued in this way. Armand seized this opportunity
to outline his theses supporting revolutionary sexualism
In Europe and North America, the free love movement and camaraderie amoureuse that diered from the tracombined ideas revived from utopian socialism with an- ditional views of the partisans of free love in several rearchism and feminism to attack the hypocritical sexual spects.
morality of the Victorian era, and the institutions of mar- Later Armand submitted that from an individualist perriage and the family that were seen to enslave women. spective nothing was reprehensible about making love,
Free lovers advocated voluntary sexual unions with no even if one did not have very strong feelings for ones
state interference[12] and armed the right to sexual partner.[17] The camaraderie amoureuse thesis, he expleasure for both women and men, sometimes explic- plained, entails a free contract of association (that may
itly supporting the rights of homosexuals and prostitutes. be annulled without notice, following prior agreement)
For a few decades, adherence to free love became reached between anarchist individualists of dierent genwidespread among European and American anarchists, ders, adhering to the necessary standards of sexual hybut these views were opposed at the time by the domi- giene, with a view toward protecting the other parties
nant actors of the Left: Marxists and social democrats. to the contract from certain risks of the amorous expeRadical feminist and socialist Victoria Woodhull was ex- rience, such as rejection, rupture, exclusivism, possespelled from the International Workingmens Association siveness, unicity, coquetry, whims, indierence, irtain 1871 for her involvement in the free love and asso- tiousness, disregard for others, and prostitution.[17] He
54
mile Armand
also published Le Combat contre la jalousie et le sexualisme rvolutionnaire (1926), followed over the years by
Ce que nous entendons par libert de l'amour (1928), La 5.3 Anarcha-feminism
Camaraderie amoureuse ou chiennerie sexuelle (1930),
and, nally, La Rvolution sexuelle et la camaraderie Main article: Anarcha-feminism
amoureuse (1934), a book of nearly 350 pages comprising most of his writings on sexuality.[17]
Anarcha-feminism was inspired by late 19th and early
In a text from 1937, he mentioned among the individu- 20th century authors and theorists such as anarchist
alist objectives the practice of forming voluntary associ- feminists Emma Goldman, Voltairine de Cleyre and
ations for purely sexual purposes of heterosexual, homo- Lucy Parsons.[20] In the Spanish Civil War, an anarcha-
5.3. ANARCHA-FEMINISM
feminist group, Mujeres Libres (Free Women) linked
to the Federacin Anarquista Ibrica, organized to defend both anarchist and feminist ideas,[21] while Stirnerist
Nietzschean feminist Federica Montseny held that the
emancipation of women would lead to a quicker realization of the social revolution and that the revolution
against sexism would have to come from intellectual and
militant 'future-women.' According to this Nietzschean
concept of Federica Montesenys, women could realize
through art and literature the need to revise their own
roles.[22]
Since the 1860s, anarchisms radical critique of
capitalism and the state has been combined with a
critique of patriarchy. Anarcha-feminists thus start
from the precept that modern society is dominated
by men. Authoritarian traits and valuesdomination,
exploitation, aggression, competition. etc.are integral
to hierarchical civilizations and are seen as masculine.
In contrast, non-authoritarian traits and values
cooperation, sharing, compassion, sensitivityare regarded as feminine, and devalued. Anarcha-feminists
have thus espoused creation of a non-authoritarian,
anarchist society. They refer to the creation of a society,
based on cooperation, sharing, mutual aid, etc. as the
"feminization of society.[1]
5.3.1
Emma Goldman
55
its suragist goals, Emma Goldman advocated passionately for the rights of women, and is today heralded
as a founder of anarcha-feminism, which challenges
patriarchy as a hierarchy to be resisted alongside state
power and class divisions.[23] In 1897 she wrote: I demand the independence of woman, her right to support
herself; to live for herself; to love whomever she pleases,
or as many as she pleases. I demand freedom for both
sexes, freedom of action, freedom in love and freedom in
motherhood.[24]
A nurse by training, Emma Goldman was an early advocate for educating women concerning contraception.
Like many contemporary feminists, she saw abortion as a
tragic consequence of social conditions, and birth control
as a positive alternative. Goldman was also an advocate
of free love, and a strong critic of marriage. She saw early
feminists as conned in their scope and bounded by social
forces of Puritanism and capitalism. She wrote: We are
in need of unhampered growth out of old traditions and
habits. The movement for womens emancipation has so
far made but the rst step in that direction.[25][26]
Sex education
Goldman in her essay on the Modern School also dealt
with the issue of Sex Education. She denounced that
educators also know the evil and sinister results of ignorance in sex matters. Yet, they have neither understanding
nor humanity enough to break down the wall which puritanism has built around sex...If in childhood both man
and woman were taught a beautiful comradeship, it would
neutralize the oversexed condition of both and would help
womans emancipation much more than all the laws upon
the statute books and her right to vote.[27]
56
as inseparable from the social problems of the day; while to 30,000 members, organizing womens social spaces,
they shared their compaeros desire for social revolution schools, newspapers and daycare programs.
they also pushed for recognition of womens abilities and
organized in their communities to achieve that goal. Citing the anarchist assertion that the means of revolutionary 5.4 Queer anarchism
struggle must model the desired organization of revolutionary society, they rejected mainstream Spanish anarchisms assertion that womens equality would follow au- Main article: Anarcho-queer
tomatically from the social revolution. To prepare women Anarchism's foregrounding of individual freedoms made
for leadership roles in the anarchist movement, they organized schools, women-only social groups and a womenonly newspaper so that women could gain self-esteem and
condence in their abilities and network with one another
to develop their political consciousness.
Luca Snchez Saornil, prominent Spanish anarcha-feminist militant, leader of the collective Mujeres Libres and lesbian writer
Luca Snchez Saornil was a main founder of the Spanish anarcha-feminist federation Mujeres Libres who was
open about her lesbianism.[29] At a young age she began writing poetry and associated herself with the emerging Ultraist literary movement. By 1919, she had been
published in a variety of journals, including Los Quijotes, Tableros, Plural, Manantial and La Gaceta Literaria. Working under a male pen name, she was able to
explore lesbian themes[30] at a time when homosexuality
was criminalized and subject to censorship and punishment. Dissatised with the chauvinistic prejudices of fellow republicans, Luca Snchez Saornil joined with two
compaeras, Mercedes Comaposada and Amparo Poch y
Gascn, to form Mujeres Libres in 1936. Mujeres Libres
was an autonomous anarchist organization for women
committed to a double struggle of womens liberation
and social revolution. Luca and other Free Women
rejected the dominant view that gender equality would
emerge naturally from a classless society. As the Spanish Civil War exploded, Mujeres Libres quickly grew
57
58
The British anarcho-pacist Alex Comfort gained notoriety for writing the bestseller sex manual The Joy of Sex
(1972) in the context of the sexual revolution. Queer
Fist appeared in New York City and identies itself as
an anti-assimilationist, anti-capitalist, anti-authoritarian
street action group, came together to provide direct action and a radical queer and trans-identied voice at
the Republican National Convention (RNC) protests.[41]
Anarcha -feminism continues in new forms such as
the Bolivian collective Mujeres Creando or the Spanish
anarcha-feminist squat Eskalera Karakola. Contemporary anarcha-feminist writers/theorists include Germaine
Greer, L. Susan Brown and the eco-feminist Starhawk.
More objectionable to anarchists, however, are the anti-porn activists who are frankly
censorious; While sharing the views of antiporners who seek to protect others from porn,
these people go a step further and use coercive
force to achieve their ends. This is totally incompatible with the kind of voluntary society
sought by most anarchists, and should be denounced by all freedom-lovers...Pornography,
like any other form of entertainment can be
good or bad, based on the individual merits of
any particular work. However, as a genre of literature or lm, it is no better or worse or good
or evil than any other. If porn is bad or sexist,
the best strategy is to criticize it and discuss
it with others, and/or make good, non-sexist
porn, not suppress it. Sex and its depiction are
a source of pleasure for many and our freedom
to indulge in both should be defended, or at
least tolerated, by anarchists. Censors, including those who claim to be anarchists, are the
enemies of freedom, and anarchists who support them call into question their commitment
to a free society.[45]
5.5.1
BDSM
5.5.2 Pornography
The Boston Anarchist Drinking Brigade published in
Anarchy: A Journal of Desire Armed #35 - Winter '93 an
article titled An Anarchist Defense of Pornography.[45]
In it they manifest,
Chuck Munson, the person behind Infoshop.org and several other anarchist projects, has also defended the right
to distribute and receive pornography based on the principle of freedom of speech.[46]
Nevertheless the issue has caused some tensions within
the anarchist movement. During A-Kongress, a large anarchist event in Germany, at the workshop titled Anarchy and Sex some members of Fuck For Forest took
o their clothes to demonstrate the freedom of being naked,[47] two thirds of people at that event have
shown their support for FFF members expression.[48]
Some women have become uncomfortable at seeing nude
people at the event[48] and that resulted in a verbal altercation during which one FFF member may have said
something sexist[48] (although the evidence points to the
contrary[47] ). On the following day Fuck For Forest members were refused entry to the congress and when they
voiced their opposition to that decision the congress organisers chose to shut the whole project down.[47]
5.7. REFERENCES
5.5.3
59
5.7 References
[1] An Anarchist FAQ. What is Anarcha-Feminism?
[2] Broude, N. and M. Garrard (1992). The Expanding Discourse: Feminism And Art History. p. 303. Westview
Press. ISBN 978-0-06-430207-4
[3] Kristian Williams. The Soul of Man Under... Anarchism?"
[4] According to his biographer Neil McKenna, Wilde was
part of a secret organisation that aimed to legalise homosexuality, and was known among the group as a leader of
the Cause. (McKenna, Neil. 2003. The Secret Life of
Oscar Wilde.)
[5] The Free Love Movement and Radical Individualism By
Wendy McElroy
[6] Joanne E. Passet, Power through Print: Lois Waisbrooker
and Grassroots Feminism, in: Women in Print: Essays on
the Print Culture of American Women from the Nineteenth
and Twentieth Centuries, James Philip Danky and Wayne
A. Wiegand, eds., Madison, WI, University of Wisconsin
Press, 2006; pp. 229-50.
[14] Ibid.
[16] E. Armand and la camaraderie amoureuse. Revolutionary sexualism and the struggle against jealousy
[17] Emile Armand and la camaraderie amourouse Revolutionary sexualism and the struggle against jealousy. by
Francis Rousin 2000. Retrieved 2010-06-10.
Kissack, Terence. (2008). Free Comrades: Anarchism and Homosexuality in the United States. Edin[18] Letter of Amrica Scarf to mile Armand
burgh/Oakland, Ca: AK Press.
60
[36]
Essays
"Porn Again Anarchists", a satirical essay published
in Slingshot! magazine.
RadicalX, a British project bringing together art, sex
and radical politics.
Chapter 6
61
62
with the freethinkers movement, advocating atheism.[8]
In Europe a similar development occurred in French and
Spanish individualist anarchist circles. Anticlericalism,
just as in the rest of the libertarian movement, in another
of the frequent elements which will gain relevance related to the measure in which the (French) Republic begins to have conicts with the church...Anti-clerical discourse, frequently called for by the french individualist
Andr Lorulot, will have its impacts in Estudios (a Spanish individualist anarchist publication). There will be an
attack on institutionalized religion for the responsibility
that it had in the past on negative developments, for its
irrationality which makes it a counterpoint of philosophical and scientic progress. There will be a criticism of
proselitism and ideological manipulation which happens
on both believers and agnostics..[9] This tendencies will
continue in French individualist anarchism in the work
and activism of Charles-Auguste Bontemps and others.
In the Spanish individualist anarchist magazine tica and
Iniciales there is a strong interest in publishing scientic
news, usually linked to a certain atheist and anti-theist obsession, philosophy which will also work for pointing out
the incompatibility between science and religion, faith
and reason. In this way there will be a lot of talk on
Darwins theories or on the negation of the existence of
the soul..[10] Spanish anarchists in the early 20th century
were responsible for burning several churches, though
many of the church burnings were actually carried out
by members of the Radical Party while anarchists were
blamed. The implicit and/or explicit support by church
leaders for the National Faction during the Spanish Civil
War greatly contributed to anti-religious sentiment.
6.2.1 Buddhism
Main article: Buddhist anarchism
63
6.2.3 Gnosticism
The discovery of the ancient Gnostic texts at Nag Hammadi coupled with the writings of the science ction
writer Philip K. Dick, especially with regard to his concept of the Black Iron Prison, has led to the development
of Anarcho-Gnosticism.[17]
Some ancient forms of Gnosticism had many things in
common with modern ideas of anarchism: their members lived on communes with little to no private property and they practiced ceremonies led by people chosen
each time by lots rather than hierarchical authority. Some
Gnostic groups also practiced equality among the sexes
and people of various sexual orientation; some were even
vegetarians. Central to all Gnostic philosophy was an individual attainment of spiritual understanding and experience rather than one based on dogma. They often had
decentralized church structure and, given that Gnostics
believed we are all divine and one within the fullness,
they placed a strong emphasis on equality. Gnostics saw
themselves in opposition to spiritual entities called archons, a word which means ruler"; the word anarchy
comes from, anarkhos, meaning, without rulers, and
so in many ways the goal of Gnosticism is literally anarchy.
6.2.4 Islam
Main article: Islam and anarchism
64
6.2.5
Judaism
One contemporary movement in Judaism with anarchist tendencies is Jewish Renewal. The movement is trans-denominational, including Orthodox, nonOrthodox, Judeo-Buddhists and Judeo-Pagans, and focusing on feminism, environmentalism and pacism.
6.2.6
Neopaganism
Anarchy Archives
Neopaganism, with its focus on the sanctity of nature and
equality, along with its often decentralized nature, has led
[12] Zarrow (1990), p. 156-157.
to a number of Neopagan inspired anarchists. One of the
most prominent is Starhawk, who writes extensively about [13] Peter Marshall (2011). Alexandre Christoyannopoulos,
both Neopaganism and activism.
ed. Religious Anarchism: New Perspectives. p. xx. Introduction
6.2.7
Taoism
65
Chapter 7
Anarcha-feminism
law subjects [women] to the absolute domination of the
man. He argued that "[e]qual rights must belong to men
and women so that women can become independent
and be free to forge their own way of life. Bakunin foresaw the end of the authoritarian juridical family" and
the full sexual freedom of women.[2] (Bakunin on Anarchism, p. 396 and p. 397). Proudhon, on the other
hand, viewed the family as the most basic unit of society
A purple and black ag is often used to represent and of his morality and thought women had the responsiAnarcha-feminism.
bility of fullling a traditional role within the family.[3][4]
Since the 1860s, anarchisms radical critique of
capitalism and the state has been combined with a
critique of patriarchy. Anarcha-feminists thus start
from the precept that modern society is dominated
by men. Authoritarian traits and valuesdomination,
exploitation, aggression, competition, etc.are integral
to hierarchical civilizations and are seen as masculine.
In contrast, non-authoritarian traits and values
cooperation, sharing, compassion, sensitivityare regarded as feminine, and devalued. Anarcha-feminists
have thus espoused creation of a non-authoritarian,
anarchist society. They refer to the creation of a society,
based on cooperation, sharing, mutual aid, etc. as the
"feminization of society.[2]
7.1 Origins
Mikhail Bakunin opposed patriarchy and the way the
66
7.1.1
67
In Argentina Virginia Bolten is responsible for the publication of a newspaper called La Voz de la Mujer (English: The Womans Voice), which was published nine
times in Rosario between 8 January 1896 and 1 January
1897, and was revived, briey, in 1901. A similar paper with the same name was reportedly published later
in Montevideo, which suggests that Bolten may also have
founded and edited it after her deportation.[9] La Voz de
la Mujer described itself as dedicated to the advancement of Communist Anarchism. Its central theme was
that of the multiple nature of womens oppression. An
editorial asserted, We believe that in present-day society nothing and nobody has a more wretched situation
than unfortunate women. Women, they said, were doubly oppressed - by bourgeois society and by men. Its
feminism can be seen from its attack on marriage and
upon male power over women. Its contributors, like anarchist feminists elsewhere, developed a concept of oppression that focused on gender oppression. Marriage was a
bourgeois institution which restricted womens freedom,
including their sexual freedom. Marriages entered into
without love, delity maintained through fear rather than
desire, oppression of women by men they hated - all were
seen as symptomatic of the coercion implied by the marriage contract. It was this alienation of the individuals
will that the anarchist feminists deplored and sought to
remedy, initially through free love and then, and more
thoroughly, through social revolution.[10]
68
7.2.1
CHAPTER 7. ANARCHA-FEMINISM
Voltairine de Cleyre
7.2.2
Emma Goldman
sive support from Goldman. Sanger was arrested in August under the Comstock Law, which prohibited the dissemination of obscene, lewd, or lascivious articles[21]
including information relating to birth control. Although
they later split from Sanger over charges of insucient
support, Goldman and Reitman distributed copies of
Sangers pamphlet Family Limitation (along with a similar essay of Reitmans). In 1915 Goldman conducted a
nationwide speaking tour in part to raise awareness about
contraception options. Although the nations attitude toward the topic seemed to be liberalizing, Goldman was
arrested in February 1916 and charged with violation of
the Comstock Law. Refusing to pay a $100 ne, she
spent two weeks in a prison workhouse, which she saw
as an opportunity to reconnect with those rejected by
society.[22]
Goldman was also an outspoken critic of prejudice against
homosexuals. Her belief that social liberation should
extend to gay men and lesbians was virtually unheard
of at the time, even among anarchists.[23] As Magnus
Hirschfeld wrote, she was the rst and only woman, indeed the rst and only American, to take up the defense
of homosexual love before the general public.[24] In numerous speeches and letters, she defended the right of gay
men and lesbians to love as they pleased and condemned
the fear and stigma associated with homosexuality. As
Goldman wrote in a letter to Hirschfeld, It is a tragedy, I
feel, that people of a dierent sexual type are caught in a
world which shows so little understanding for homosexuals and is so crassly indierent to the various gradations
69
7.2.3
Milly Witkop
7.2.4
Mujeres Libres
70
CHAPTER 7. ANARCHA-FEMINISM
feminist concerns, who are overtly antifeminist, or who
behave in ways regarded as patriarchal and misogynistic.
The term was used in the 2001 article Stick it To The
Manarchy[38] and later in a 2001 questionnaire, Are
You a Manarchist?".[39]
Contemporary anarcha-feminism has been noted for its
heavy inuence on ecofeminism. Ecofeminists rightly
note that except for anarcha-feminist, no feminist perspective has recognized the importance of healing the nature/culture division.[40]
7.5. NOTES
The Firebrand (later Free Society), BlueStockings
Journal, and Lucifer the Lightbearer, turn-of-thecentury feminist anarchist publications
7.5 Notes
[1] Brown, p. 208.
[2] An Anarchist FAQ. What is Anarcha-Feminism?
[3] Broude, N. and M. Garrard (1992). The Expanding Discourse: Feminism And Art History. p. 303. Westview
Press. ISBN 978-0-06-430207-4
[4] An Anarchist FAQ (14/17): Section 3 The Anarchist
Library
[5] Dunbar-Ortiz, p.9.
[6] Ackelsberg.
[7] Spencer Sunshine: Nietzsche and the Anarchists
(2005)". Fifth Estate (radicalarchives.org) 367: 3637.
Winter 20042005. Retrieved 2012-09-29.
[8] Liu (2013), p. 53.
[9] Molyneux, Maxine (2001). Womens movements in international perspective: Latin America and beyond. Palgrave
MacMillan. p. 24. ISBN 978-0-333-78677-2.
[10] No God, No Boss, No Husband: The worlds rst
Anarcha-Feminist group. Libcom.org. January 3, 2012.
Retrieved 2012-09-29.
[11] McElroy, Wendy (December 1, 1996). The Free Love
Movement and Radical Individualism. The Libertarian
Enterprise. Retrieved 2012-09-29.
[12] Passet, Joanne E. Power through Print: Lois Waisbrooker
and Grassroots Feminism, in: Women in Print: Essays on
the Print Culture of American Women from the Nineteenth
and Twentieth Centuries, James Philip Danky and Wayne
A. Wiegand, eds., Madison, WI, University of Wisconsin
Press, 2006; pp. 229-50.
[13] E. Armand and la camaraderie amoureuse": Revolutionary sexualism and the struggle against jealousy
(PDF). Retrieved 2012-09-29.
[14] ""Individualisme anarchiste et fminisme la " Belle
Epoque """. Endehors.org. Retrieved 2012-09-29.
[15] ""Maria Lacerda de Moura - Uma Anarquista Individualista Brasileira by. Nodo50.org. Retrieved 2012-09-29.
[16] De Cleyre 2005, p. 228
[17] Marshall, p. 409.
[18] Quoted in Wexler, Intimate, p. 94.
[19] Goldman, Anarchism, p. 224.
[20] See generally Haaland; Goldman, The Trac in
Women"; Goldman, On Love.
71
72
7.6 References
CHAPTER 7. ANARCHA-FEMINISM
Marshall, Peter. Demanding the Impossible: A History of Anarchism. London: HarperCollins, 1992.
ISBN 978-0-00-217855-6.
Wexler, Alice. Emma Goldman: An Intimate Life.
New York: Pantheon Books, 1984. ISBN 978-0394-52975-2.
Ackelsberg, Martha A. Free Women of Spain: Anarchism and the Struggle for the Emancipation of
Women, AK Press, 2005. ISBN 978-1-902593-968.
Brown, L. Susan (1995). Beyond Feminism: Anarchism and Human Freedom. Reinventing Anarchy,
Again. San Francisco: AK Press. pp. 149154.
ISBN 978-1-873176-88-7.
Dunbar-Ortiz, Roxanne (ed.). Quiet Rumours: An
Anarcha-Feminist Reader, Dark Star: 2002. ISBN
978-1-902593-40-1.
Goldman, Emma. Anarchism and Other Essays. 3rd
ed. 1917. New York: Dover Publications Inc.,
1969. ISBN 978-0-486-22484-8.
*Liu, Lydia, Rebecca E. Karl and Dorothy Ko,
ed. (2013). The Birth of Chinese Feminism: Essential Texts in Transnational Theory. New York:
Columbia University Press. ISBN 9780231162906.
Marsh, Margaret S. Anarchist Women, 18701920,
Temple University Press, 1981. ISBN 978-087722-202-6.
Anarcha-Feminism at Infoshop.org
Anarcha
Chapter 8
William Godwin
William Godwin
For English enlightenment anarchist William Godwin education was the main means by which change would be
achieved..[1] Godwin saw that the main goal of education should be the promotion of happiness.[1] For Godwin, education had to have A respect for the childs autonomy which precluded any form of coercion, A pedagogy that respected this and sought to build on the childs
own motivation and initiatives and A concern about the
childs capacity to resist an ideology transmitted through
the school.[1]
In his Political Justice he criticizes state sponsored schooling on account of its obvious alliance with national
government.[3] For him the State will not fail to
employ it to strengthen its hands, and perpetuate its
institutions..[3] He thought It is not true that our youth
ought to be instructed to venerate the constitution, however excellent; they should be instructed to venerate truth;
and the constitution only so far as it corresponded with
their independent deductions of truth..[3] A long work
73
74
Max Stirner
Josiah Warren
example, possibly under the inuence of the...Swiss educational theorist Johann Heinrich Pestalozzi (via Robert
Owen), emphasized - as we would expect - the nurturing of the independence and the conscience of individual
children, not the inculcation of pre-conceived values.[8] "
On Equal Opportunity in Education[9] Russian anarchist Mikhail Bakunin denounced what he saw as the social inequalities caused by the current educational systems. He put this issue in this way will it be feasible
for the working masses to know complete emancipation
as long as the education available to those masses continues to be inferior to that bestowed upon the bourgeois, or,
in more general terms, as long as there exists any class,
8.1.3 Josiah Warren
be it numerous or otherwise, which, by virtue of birth,
Josiah Warren is widely regarded as the rst Ameri- is entitled to a superior education and a more complete
[9]
can anarchist.[7] Where utopian projectors starting with instruction? Does not the question answer itself?...
Plato entertained the idea of creating an ideal species He also denounced that Consequently while some study
through eugenics and education and a set of universally others must labour so that they can produce what we need
valid institutions inculcating shared identities, Warren to live not just producing for their own needs, but also
wanted to dissolve such identities in a solution of indi- for those men who devote themselves exclusively to invidual self-sovereignty. His educational experiments, for tellectual pursuits.[9] As a solution to this Bakunin pro-
75
the mother, and the children will learn to love each other
and to respect their mutual rights; at the same time their
love will be enriched as it transcends the narrow limits
of family aection, thereby achieving a wider and nobler
love: the love of the great human family...Today, parents not only support their children [i.e. providing food,
clothes, etc.] but also supervise their education. This is a
custom based on a false principle, a principle that regards
the child as the personal property of the parents. The
child belongs to no one, he belongs only to himself; and
during the period when he is unable to protect himself
and is thereby exposed to exploitation, it is society that
must protect him and guarantee his free development. It
is society that must support him and supervise his education. In supporting him and paying for his education
society is only making an advance loan which the child
will repay when he becomes an adult proper.[10]
Mikhail Bakunin
Peter Kropotkin
76
8.3.1
Leo Tolstoy
77
was founded in New York City, in 1911, two years after Francesc Ferrer i Gurdias execution for sedition
in monarchist Spain on 18 October 1909. Commonly
called the Ferrer Center, it was founded by notable anarchists including Leonard Abbott, Alexander Berkman, Voltairine de Cleyre, and Emma Goldman rst
meeting on St. Marks Place, in Manhattans Lower
East Side, but twice moved elsewhere, rst within lower
Manhattan, then to Harlem. The Ferrer Center opened
with
only nine students, one being the son of Margaret
Ferrer wrote an extensive work on education and on his
Sanger, the contraceptives-rights activist. Starting in
educational experiments called The Origin and Ideals of
1912, the schools principal was the philosopher Will
the Modern School.[19]
Durant, who also taught there. Besides Berkman and
Goldman, the Ferrer Center faculty included the Ashcan
School painters Robert Henri and George Bellows, and
The Modern School movement in the United States
its guest lecturers included writers and political activists
Main article: Modern School (United States)
such as Margaret Sanger, Jack London, and Upton SinThe Modern Schools, also called Ferrer Schools, were clair.[20] Student Magda Schoenwetter, recalled that the
school used Montessori methods and equipment, and emphasised academic freedom rather than xed subjects,
such as spelling and arithmetic.[21] The Modern School
magazine originally began as a newsletter for parents,
when the school was in New York City, printed with the
manual printing press used in teaching printing as a profession. After moving to the Stelton Colony, New Jersey, the magazines content expanded to poetry, prose,
art, and libertarian education articles; the cover emblem
and interior graphics were designed by Rockwell Kent.
Artists and writers, among them Hart Crane and Wallace
Stevens, praised The Modern School as the most beautifully printed magazine in existence.
After the 4 July 1914 Lexington Avenue bombing, the police investigated and several times raided the Ferrer Center and other labor and anarchist organisations in New
York City.[22] Acknowledging the urban danger to their
school, the organizers bought 68 acres (275,000 m) in
Piscataway Township, New Jersey, and moved there in
1914, becoming the center of the Stelton Colony. Moreover, beyond New York City, the Ferrer Colony and Modern School was founded (ca. 19101915) as a Modern School-based community, that endured some forty
years. In 1933, James and Nellie Dick, who earlier had
been principals of the Stelton Modern School, founded
the Modern School in Lakewood, New Jersey,[22] which
survived the original Modern School, the Ferrer Center,
becoming the nal surviving such school, lasting until
1958.[23]
78
Emma Goldman
8.4.2
79
Paul Goodman, american anarchist writer of Growing Up Absurd: Problems of Youth in the Organized Society
Paul Goodman
80
8.4.4
children can counter adult-based intentions and interpretations of the built environment. His later text, The Child
in the Country, inspired a number of social scientists,
notably geographer Chris Philo (1992), to call for more
attention to be paid to young people as a hidden and
marginalised group in society.[35]
8.5 Bibliography
Colin Ward
English anarchist Colin Ward in his main theoretical publication Anarchy in Action (1973) in a chapter called
Schools No Longer discusses the genealogy of education and schooling, in particular examining the writings of Everett Reimer and Ivan Illich, and the beliefs
of anarchist educator Paul Goodman. Many of Colins
writings in the 1970s, in particular Streetwork: The ExThe Modern School magazine, Spring, 1920
ploding School (1973, with Anthony Fyson), focused on
learning practices and spaces outside of the school building. In introducing Streetwork, Ward writes, [this] is a
Archer, William. The Life, Trial, and Death of
book about ideas: ideas of the environment as the educaFrancisco Ferrer. London: Chapman and Paul.
tional resource, ideas of the enquiring school, the school
1911
without walls. In the same year, Ward contributed
to Education Without Schools (edited by Peter Buckman)
Avrich, Paul. The Modern School Movement: Andiscussing the role of the state. He argued that one sigarchism And Education In The United States. AK
nicant role of the state in the national education sysPress, Jan 30, 2006
tems of the world is to perpetuate social and economic
injustice".[35]
Boyd, Carol. P. The Anarchists and education in
In The Child in the City (1978), and later The Child in the
Spain. (1868-1909). The Journal of Modern HisCountry (1988), Ward examined the everyday spaces of
tory. Vol. 48. No. 4. (Dec. 1976)
young peoples lives and how they can negotiate and rearticulate the various environments they inhabit. In his
Ferm, Elizabeth Byrne. Freedom in Education. New
earlier text, the more famous of the two, Colin Ward exYork: Lear Publishers. 1949
plores the creativity and uniqueness of children and how
Goodman, Paul. Compulsory Mis-Education. New
they cultivate the art of making the city work. He arYork: Horizon. 1964
gued that through play, appropriation and imagination,
8.7. REFERENCES
81
Graubard, Allen. Free the Children: Radical Reform [10] Bakunin on Anarchy, translated and edited by Sam Dolgo, 1971.
and the Free School Movement. New York: Pantheon. 1973
[11] Brain Work and Manual Work by Peter Kropotkin
Hemmings, Ray. Childrens Freedom: A. S. Neill [12] Fields, Factories and Workshops: or Industry Combined
and the Evolutions of the Summerhill Idea. London:
with Agriculture and Brain Work with Manual Work by
Allen & Unwin. 1972
Peter Kropotkin
Illich, Ivan. Deschooling Society. 1971. ISBN 0-06012139-4.
[14] Tolstoy, Lev N.; Leo Wiener; translator and editor (1904).
The School at Yasnaya Polyana - The Complete Works of
Count Tolstoy: Pedagogical Articles. Linen-Measurer, Volume IV. Dana Estes & Company. p. 227.
Jensen, Derrick. Walking on Water: Reading, Writing, and Revolution, Chelsea Green, 2005, ISBN
978-1-931498-78-4
[15] Wilson, A.N. (2001). Tolstoy. Norton, W. W. & Company, Inc. p. xxi. ISBN 0-393-32122-3.
Stirner, Max. "The False Principle of Our Education - or Humanism and Realism." . Rheinische
Zeitung. April 1842
Suissa, Judith. Anarchism and Education: a Philosophical Perspective. Routledge. New York. 2006
Suissa, Judith. Anarchy in the classroom. New
Humanist. Volume 120. Issue 5 September/October
2005
8.7 References
[1] william godwin and informal education by infed
[2] Introduction to The False Principle of our Education' by
Max Stirner by James J. Martin
[5] The Encyclopedia of Philosophy, volume 8, The Macmillan Company and The Free Press, New York 1967
82
Chapter 9
Queer anarchism
Anarcho-queer ag.
9.1 History
Anarchisms foregrounding of individual freedoms made
for a natural defense of homosexuality in the eyes of
many, both inside and outside of the Anarchist movement. Emil Szittya, in Das Kuriositten-Kabinett (1923),
wrote about homosexuality that very many anarchists
have this tendency. Thus I found in Paris a Hungarian
anarchist, Alexander Sommi, who founded a homosexual anarchist group on the basis of this idea. His view
is conrmed by Magnus Hirschfeld in his 1914 book Die
Homosexualitt des Mannes und des Weibes: In the ranks
of a relatively small party, the anarchist, it seemed to
me as if proportionately more homosexuals and eeminates are found than in others.[5] Italian anarchist Luigi
Bertoni (who Szittya also believed to be homosexual) observed that Anarchists demand freedom in everything,
83
84
till eleven oclock at night, pitch dark all the way, and
a fearful sea. . . . All the shermen were waiting for
us....Tired, cold, and wet to the skin, the three men
immediately ew to the hotel for hot brandy and water.
But there was a problem. The law stood in the way: As
it was past ten oclock on a Sunday night the proprietor
could not sell us any brandy or spirits of any kind! So he
had to give it to us. The result was not displeasing, but
what laws!...Wilde nishes the story: Both Alphonso
and Stephen are now anarchists, I need hardly say."[6]
They were opposed to Hirschfelds medical characterisation of homosexuality as the domain of an intermediate sex.[13] Ewald Tschek, another homosexual anarchist writer of the era, regularly contributed to Adolf
Brands journal Der Eigene, and wrote in 1925 that
Hirschfelds Scientic Humanitarian Committee was a
danger to the German people, caricaturing Hirschfeld as
Dr. Feldhirsch. Although Mackay was closer in views
to Adolf Brand and his Community of Self-owners
in some respects as compared to Hirschfelds ScienticHumanitarian committee, nevertheless he did not agree
with Brands antifeminism and almost misogynistic views
believing his anarchist principle of equal freedom to all
[14]
John Henry Mackay was an individualist anarchist known certainly applied to women as well as men.
in the anarchist movement as an important early follower Der Eigene was the rst gay Journal in the world,
and propagandizer of the philosophy of Max Stirner.[10] published from 1896 to 1932 by Adolf Brand in
9.1. HISTORY
85
Berlin. Brand contributed many poems and articles himself. Other contributors included Benedict Friedlaender,
Hanns Heinz Ewers, Erich Mhsam, Kurt Hiller, Ernst
Burchard, John Henry Mackay, Theodor Lessing, Klaus
Mann, and Thomas Mann, as well as artists Wilhelm von
Gloeden, Fidus, and Sascha Schneider. The journal may
have had an average of around 1500 subscribers per issue
during its run, but the exact numbers are uncertain. After
the rise to power by the Nazis, Brand became a victim of
persecution and had his journal closed.
The prominent American anarchist Emma Goldman was
also an outspoken critic of prejudice against homosexuals. Her belief that social liberation should extend to gay
men and lesbians was virtually unheard of at the time,
even among anarchists.[15] As Magnus Hirschfeld wrote,
she was the rst and only woman, indeed the rst and
only American, to take up the defense of homosexual love
before the general public.[16] In numerous speeches and
letters, she defended the right of gay men and lesbians to
love as they pleased and condemned the fear and stigma
associated with homosexuality. As Goldman wrote in a
Luca Snchez Saornil, prominent Spanish anarcha-feminist milletter to Hirschfeld, It is a tragedy, I feel, that people of a
itant, leader of the collective Mujeres Libres and lesbian writer
dierent sexual type are caught in a world which shows so
little understanding for homosexuals and is so crassly indierent to the various gradations and variations of genThe writings of the French bisexual anarchist Daniel
der and their great signicance in life.[16]
Gurin oer an insight into the tension sexual minoriDespite these supportive stances, the anarchist movement ties among the Left have often felt. He was a leading
of the time certainly wasn't free of homophobia: an edito- gure in the French Left from the 1930s until his death
rial in an inuential Spanish anarchist journal from 1935 in 1988. After coming out in 1965, he spoke about the
argued that an Anarchist shouldn't even associate with ho- extreme hostility toward homosexuality that permeated
mosexuals, let alone be one: If you are an anarchist, that the left throughout much of the 20th century.[20] Not so
means that you are more morally upright and physically many years ago, to declare oneself a revolutionary and to
strong than the average man. And he who likes inverts is confess to being homosexual were incompatible, Gurin
no real man, and is therefore no real anarchist.[17]
wrote in 1975.[21] In 1954, Gurin was widely attacked
Luca Snchez Saornil was a main founder of the Span- for his study of the Kinsey Reports in which he also deish anarcha-feminist federation Mujeres Libres who was tailed the oppression of homosexuals in France. The
open about her lesbianism.[18] At a young age she be- harshest [criticisms] came from marxists, who tend segan writing poetry and associated herself with the emerg- riously to underestimate the form of oppression which is
ing Ultraist literary movement. By 1919, she had been antisexual terrorism. I expected it, of course, and I knew
published in a variety of journals, including Los Qui- that in publishing my book I was running the risk of bejotes, Tableros, Plural, Manantial and La Gaceta Liter- ing attacked by those to whom I feel closest on a political
[22]
aria. Working under a male pen name, she was able to level. After coming out publicly in 1965, Gurin was
[19]
explore lesbian themes at a time when homosexuality abandoned by the Left, and his papers on sexual liberwas criminalized and subject to censorship and punish- ation were censored or refused publication in left-wing
[23]
From the 1950s, Gurin moved away from
ment. Dissatised with the chauvinistic prejudices of fel- journals.
low republicans, Luca Snchez Saornil joined with two Marxism-Leninism and toward a synthesis of anarchism
compaeras, Mercedes Comaposada and Amparo Poch y and marxism close to platformism which allowed for inGascn, to form Mujeres Libres in 1936. Mujeres Libres dividualism while rejecting capitalism. Gurin was inwas an autonomous anarchist organization for women volved in the uprising of May 1968, and was a part of
committed to a double struggle of womens liberation the French Gay Liberation movement that emerged afand social revolution. Luca and other Free Women ter the events. Decades later, Frdric Martel described
rejected the dominant view that gender equality would Gurin as the grandfather of the French homosexual
[24]
emerge naturally from a classless society. As the Span- movement.
ish Civil War exploded, Mujeres Libres quickly grew Meanwhile in the United States late in his career the into 30,000 members, organizing womens social spaces, uential anarchist thinker Paul Goodman came out as bischools, newspapers and daycare programs.
sexual. The freedom with which he revealed, in print
and in public, his romantic and sexual relations with men
86
9.1.1
9.4 References
[1] The story of one persons struggle against intolerance
and repression during the early 20th century homosexual emancipation movement in Germany. Mackay is a
very interesting gure in both anarchist and homosexual
circles.Hubert Kennedy. Anarchist Of Love: The Secret
Life Of John Henry Mackay.
[2] Although by 1968 he could be seen as the grandfather
of the French homosexual movement , Daniel Gurin has
always been better know outside gay circles for his rle
in the revolutionary movement. On the revolutionary left
of the Socialist Party in the 1930s, he was later heavily
inuenced by Trotsky, before becoming attracted to the
libertarian communist wing of the anarchist movement.
David Berry. For a dialectic of homosexuality and revolution
[3] Karl Heinrich Ulrichs had begun a journal called
Prometheus in 1870, but only one issue was published.
(Kennedy, Hubert, Karl Heinrich Ulrichs: First Theorist
of Homosexuality, In: 'Science and Homosexualities, ed.
Vernon Rosario (pp. 2645). New York: Routledge,
1997.
[4] Hubert Kennedy. Anarchist Of Love: The Secret Life Of
John Henry Mackay.pg. 7
[5] Hirschfeld, Magnus, 1914. Die Homosexualitt des
Mannes und des Weibes (Berlin: Louis Marcus)
[6] Kristian Williams. The Soul of Man Under... Anarchism?"
[7] According to his biographer Neil McKenna, Wilde was
part of a secret organisation that aimed to legalise homosexuality, and was known among the group as a leader of
the Cause. (McKenna, Neil. 2003. The Secret Life of
Oscar Wilde.)
[8] Linse, Ulrich, Individualanarchisten, Syndikalisten, Bohmiens, in Berlin um 1900, ed. Gelsine Asmus (Berlin:
Berlinische Galerie, 1984)
87
deal of responsibility for fostering homophobic attitudes among the working class as late as the 1970s.
Their attitude was the most blinkered, the most reactionary, the most antiscientic. (Etre homosexuel et rvolutionnaire, La Quinzaine littraire, no.
215, no. spcial : Les homosexualits (August
1975), pp. 9-10. Quote p. 10)
[21] Gurin, Daniel. 1975. Etre homosexuel et rvolutionnaire,
La Quinzaine littraire, no. 215, no. spcial : Les homosexualits (August 1975), pp. 9-10.
[22] Letter of 27 May 1955, Fonds Gurin, BDIC, F
721/carton 12/4, quoted in Chaperon, Le fonds Daniel
Gurin et lhistoire de la sexualit in Journal de la BDIC,
no.5 (June 2002), p.10
[23] Berry, David. 2003. For a dialectic of homosexuality and
revolution. Paper for Conference on Socialism and Sexuality. Past and present of radical sexual politics, Amsterdam, 34 October 2003.
[16] Goldman, Emma (1923). Oener Brief an den Herausgeber der Jahrbcher ber Louise Michel with a preface
by Magnus Hirschfeld. Jahrbuch fr sexuelle Zwischenstufen 23: 70. Translated from German by James Steakley. Goldmans original letter in English is not known to
be extant.
[27] Christian Democrat leader attacked with cake. The Local. 18 August 2014. Retrieved 20 August 2014.
Chapter 10
Individualist anarchism
Individualist anarchism refers to several traditions of
thought within the anarchist movement that emphasize
the individual and his or her will over external determinants such as groups, society, traditions, and ideological
systems.[1][2] Individualist anarchism is not a single philosophy but refers to a group of individualistic philosophies that sometimes are in conict. Thereafter, it expanded through Europe and the United States. Benjamin
R. Tucker, a famous 19th-century individualist anarchist,
held that if the individual has the right to govern himself,
all external government is tyranny.[3]
others.[9][10]
2. The rejection of or reservations about the idea of
revolution, seeing it as a time of mass uprising which
could bring about new hierarchies. Instead they favor
more evolutionary methods of bringing about anarchy
through alternative experiences and experiments and education which could be brought about today.[11][12] This
is also because it is not seen as desirable for individuals to wait for revolution to start experiencing alternative
experiences outside what is oered in the current social
system.[13]
3. The view that relationships with other persons or things
can be in ones own interest only and can be as transitory
and without compromises as desired since in individualist anarchism sacrice is usually rejected. In this way,
Max Stirner recommended associations of egoists.[14][15]
Individual experience and exploration therefore is emphasized.
10.1 Overview
Among the early inuences on individualist anarchism were William Godwin,[4] Henry David Thoreau
(transcendentalism),[5] Josiah Warren ("sovereignty of
the individual"), Lysander Spooner ("natural law"),
Pierre Joseph Proudhon (mutualism), Anselme Bellegarrigue,[6] Herbert Spencer ("law of equal liberty"),[7] and
Max Stirner (egoism).[8]
Individualist anarchism of dierent kinds have a few
things in common. These are:
1. The concentration on the individual and his/her will in
preference to any construction such as morality, ideology,
social custom, religion, metaphysics, ideas or the will of
For American anarchist historian Eunice Minette Schuster, American individualist anarchism stresses the isolation of the individual his right to his own tools, his
mind, his body, and to the products of his labor. To the
artist who embraces this philosophy it is "aesthetic" anarchism, to the reformer, ethical anarchism, to the independent mechanic, economic anarchism. The former
is concerned with philosophy, the latter with practical
demonstration. The economic anarchist is concerned
with constructing a society on the basis of anarchism.
Economically he sees no harm whatever in the private
possession of what the individual produces by his own
labor, but only so much and no more. The aesthetic and
ethical type found expression in the transcendentalism,
humanitarianism, and romanticism of the rst part of the
88
10.1. OVERVIEW
nineteenth century, the economic type in the pioneer life
of the West during the same period, but more favorably
after the Civil War.[19] It is for this reason that it has
been suggested that in order to understand American individualist anarchism one must take into account the social context of their ideas, namely the transformation of
America from a pre-capitalist to a capitalist society ... the
non-capitalist nature of the early U.S. can be seen from
the early dominance of self-employment (artisan and
peasant production). At the beginning of the 19th century, around 80% of the working (non-slave) male population were self-employed. The great majority of Americans during this time were farmers working their own
land, primarily for their own needs. and so Individualist
anarchism is clearly a form of artisanal socialism ... while
communist anarchism and anarcho-syndicalism are forms
of industrial (or proletarian) socialism.[20] Contemporary individualist anarchist Kevin Carson characterizes
American individualist anarchism saying that Unlike the
rest of the socialist movement, the individualist anarchists
believed that the natural wage of labor in a free market was its product, and that economic exploitation could
only take place when capitalists and landlords harnessed
the power of the state in their interests. Thus, individualist anarchism was an alternative both to the increasing
statism of the mainstream socialist movement, and to a
classical liberal movement that was moving toward a mere
apologetic for the power of big business. [21]
89
cial context helped the rise of European individualist
illegalism and as such The illegalists were proletarians
who had nothing to sell but their labour power, and nothing to discard but their dignity; if they disdained wagedwork, it was because of its compulsive nature. If they
turned to illegality it was due to the fact that honest toil
only beneted the employers and often entailed a complete loss of dignity, while any complaints resulted in
the sack; to avoid starvation through lack of work it
was necessary to beg or steal, and to avoid conscription
into the army many of them had to go on the run.[22]
And so a European tendency of individualist anarchism
advocated violent individual acts of individual reclamation, propaganda by the deed and criticism of organization. Such individualist anarchist tendencies include
French illegalism[23][24] and Italian anti-organizational
insurrectionarism.[25] Bookchin reports that at the end
of the 19th century and the beginning of the 20th it
was in times of severe social repression and deadening social quiescence that individualist anarchists came
to the foreground of libertarian activityand then primarily as terrorists. In France, Spain, and the United
States, individualistic anarchists committed acts of terrorism that gave anarchism its reputation as a violently
sinister conspiracy..[26]
Another important tendency within individualist anarchist currents emphasizes individual subjective exploration and deance of social conventions. Individualist anarchist philosophy attracted amongst artists, intellectuals and the well-read, urban middle classes in
general.[22] As such Murray Bookchin describes a lot of
individualist anarchism as people who expressed their
opposition in uniquely personal forms, especially in ery
tracts, outrageous behavior, and aberrant lifestyles in the
cultural ghettos of n de siecle New York, Paris, and
London. As a credo, individualist anarchism remained
largely a bohemian lifestyle, most conspicuous in its demands for sexual freedom ('free love') and enamored of
innovations in art, behavior, and clothing..[27] In this way
free love[28][29] currents and other radical lifestyles such
as naturism[29][30] had popularity among individualist anarchists.
For Catalan historian Xavier Diez, individualist anarchism under its iconoclastic, antiintelectual, antitheist
run, which goes against all sacralized ideas or values
it entailed, a philosophy of life which could be considered a reaction against the sacred gods of capitalist society. Against the idea of nation, it opposed
its internationalism. Against the exaltation of authority embodied in the military institution, it opposed its
antimilitarism. Against the concept of industrial civilization, it opposed its naturist vision.[31]
In regards to economic questions, there are diverse positions. There are adherents to mutualism (Proudhon,
mile Armand, early Benjamin Tucker), egoistic disrespect for ghosts such as private property and markets (Stirner, John Henry Mackay, Lev Chernyi, later
90
On the issue of violence opinions have gone from a violentist point of view mainly exemplied by illegalism
and insurrectionary anarchism to one that can be called
anarcho-pacist. In the particular case of Spanish individualist anarchist Miguel Gimenez Igualada, he went
from illegalist practice in his youth[34] towards a pacist
position later in his life.[35]
Godwin took individualism to the radical extent of opposing individuals performing together in orchestras, writing in Political Justice that everything understood by
the
term co-operation is in some sense an evil.[40] The
10.2 Early inuences
only apparent exception to this opposition to cooperation is the spontaneous association that may arise when
10.2.1 William Godwin
a society is threatened by violent force. One reason he
opposed cooperation is he believed it to interfere with
Main article: William Godwin
an individuals ability to be benevolent for the greater
William Godwin can be considered an individualist good. Godwin opposes the idea of government, but wrote
that a minimal state as a present necessary evil[43] that
would become increasingly irrelevant and powerless by
the gradual spread of knowledge.[4] He expressly opposed democracy, fearing oppression of the individual
by the majority, though he believed it to be preferable
to dictatorship.
Godwin supported individual ownership of property,
dening it as the empire to which every man is entitled over the produce of his own industry.[43] However, he also advocated that individuals give to each other
their surplus property on the occasion that others have a
need for it, without involving trade (e.g. gift economy).
Thus, while people have the right to private property,
they should give it away as enlightened altruists. This
was to be based on utilitarian principles; he said: Every man has a right to that, the exclusive possession of
which being awarded to him, a greater sum of benet or
pleasure will result than could have arisen from its being
otherwise appropriated.[43] However, benevolence was
not to be enforced, being a matter of free individual private judgement. He did not advocate a community of
goods or assert collective ownership as is embraced in
James Northcote, William Godwin, oil on canvas, 1802, the communism, but his belief that individuals ought to share
National Portrait Gallery, William Godwin, a radical liberal and with those in need was inuential on the later developutilitarian was one of the rst to espouse what became known as ment of anarchist communism.
individualist anarchism.
[36]
anarchist
and philosophical anarchist who was inuenced by the ideas of the Age of Enlightenment,[37] and
developed what many consider the rst expression of
modern anarchist thought.[4] Godwin was, according to
Peter Kropotkin, the rst to formulate the political and
economical conceptions of anarchism, even though he
did not give that name to the ideas developed in his
work.[38][39] Godwin advocated extreme individualism,
proposing that all cooperation in labor be eliminated.[40]
Godwin was a utilitarian who believed that all individuals
Godwins political views were diverse and do not perfectly agree with any of the ideologies that claim his inuence; writers of the Socialist Standard, organ of the
Socialist Party of Great Britain, consider Godwin both
an individualist and a communist;[44] anarcho-capitalist
Murray Rothbard did not regard Godwin as being in the
individualist camp at all, referring to him as the founder
of communist anarchism";[45] and historian Albert Weisbord considers him an individualist anarchist without
reservation.[46] Some writers see a conict between Godwins advocacy of private judgement and utilitarianism,
91
92
when it resulted from labour and was required for labour
and the latter when it resulted in exploitation (prot, interest, rent, tax). He generally called the former possession and the latter property. For large-scale industry,
he supported workers associations to replace wage labour
and opposed the ownership of land.
Proudhon maintained that those who labour should retain
the entirety of what they produce, and that monopolies on
credit and land are the forces that prohibit such. He advocated an economic system that included private property
as possession and exchange market but without prot,
which he called mutualism. It is Proudhons philosophy
that was explicitly rejected by Joseph Dejacque in the inception of anarchist-communism, with the latter asserting
directly to Proudhon in a letter that it is not the product
of his or her labour that the worker has a right to, but
to the satisfaction of his or her needs, whatever may be
their nature. An individualist rather than anarchist communist,[49][50][51] Proudhon said that communism ... is
the very denial of society in its foundation ...[57] and famously declared that "property is theft!" in reference to
his rejection of ownership rights to land being granted to
a person who is not using that land.
Mutualism
Main article: Mutualism (economic theory)
Mutualism is an anarchist school of thought which can
be traced to the writings of Pierre-Joseph Proudhon, who
envisioned a society where each person might possess a
means of production, either individually or collectively,
with trade representing equivalent amounts of labor in
the free market.[58] Integral to the scheme was the establishment of a mutual-credit bank which would lend to
producers at a minimal interest rate only high enough to
cover the costs of administration.[59] Mutualism is based
on a labor theory of value which holds that when labour or
its product is sold, in exchange, it ought to receive goods
or services embodying the amount of labor necessary to
produce an article of exactly similar and equal utility.[60]
Some mutualists believe that if the state did not intervene, as a result of increased competition in the marketplace, individuals would receive no more income than
that in proportion to the amount of labor they exert.[61]
Insofar as they ensure the workers right to the full product of their labor, mutualists support markets and private
property in the product of labor. However, they argue
for conditional titles to land, whose private ownership
is legitimate only so long as it remains in use or occupation (which Proudhon called possession.)[64] Proudhons Mutualism supports labor-owned cooperative rms
and associations[65] for we need not hesitate, for we have
no choice. . . it is necessary to form an ASSOCIATION
among workers . . . because without that, they would
remain related as subordinates and superiors, and there
would ensue two . . . castes of masters and wage-workers,
which is repugnant to a free and democratic society and
so it becomes necessary for the workers to form themselves into democratic societies, with equal conditions for
93
also known as The Ego and His Own (Der Einzige und
sein Eigentum in German, which translates literally as The
Only One and his Property). This work was rst published
in 1844 in Leipzig, and has since appeared in numerous
editions and translations.
Egoism
Main articles: Egoist anarchism and Philosophy of Max
Stirner
See also: Ethical egoism and Moral nihilism
94
as well.[80] His embrace of egoism is in stark contrast to communist egoism, which is said to be a synthesis
Godwins altruism. Stirner was opposed to communism, of individualism and collectivism, and says that greed
seeing it as a form of authority over the individual.
in its fullest sense is the only possible basis of commu[85]
Forms of libertarian communism such
This position on property is much dierent from the na- nist society.
as
Situationism
are
inuenced by Stirner.[86] Anarchotive American, natural law, form of individualist anarchism, which defends the inviolability of the private prop- communist Emma Goldman was inuenced by both
erty that has been earned through labor[81] and trade. Stirner and Peter Kropotkin and blended their philosoin books of hers such
However, in 1886 Benjamin Tucker rejected the natu- phies together in her own, as shown
as Anarchism And Other Essays.[87]
ral rights philosophy and adopted Stirners egoism, with
several others joining with him. This split the American
individualists into erce debate, with the natural rights
10.2.4 Early American individualist anarproponents accusing the egoists of destroying libertarichism
[82]
anism itself. Other egoists include James L. Walker,
Sidney Parker, Dora Marsden and John Beverly RobinJosiah Warren
son.
Main article: Josiah Warren
Josiah Warren is widely regarded as the rst American
Josiah Warren
95
green anarchism but with an emphasis on the individual
experience of the natural world inuencing later naturist
currents,[5] simple living as a rejection of a materialist
lifestyle[5] and self-suciency were Thoreaus goals, and
the whole project was inspired by transcendentalist philosophy. Many have seen in Thoreau one of the precursors of ecologism and anarcho-primitivism represented
today in John Zerzan. For George Woodcock this attitude can be also motivated by certain idea of resistance
to progress and of rejection of the growing materialism
which is the nature of American society in the mid 19th
century.[30]
The essay Civil Disobedience (Resistance to Civil Government) was rst published in 1849. It argues that people should not permit governments to overrule or atrophy their consciences, and that people have a duty to
avoid allowing such acquiescence to enable the government to make them the agents of injustice. Thoreau
was motivated in part by his disgust with slavery and
the Mexican-American War. The essay later inuenced
Henry David Thoreau
Mohandas Gandhi, Martin Luther King, Jr., Martin Buber and Leo Tolstoy through its advocacy of nonviolent
Main article: Henry David Thoreau
resistance.[92] It is also the main precedent for anarchoHenry David Thoreau (18171862) was an important
pacism.[92] The American version of individualist anarchism has a strong emphasis on the non-aggression principle and individual sovereignty.[93] Some individualist
anarchists, such as Thoreau,[94][95] do not speak of economics but simply the right of disunion from the state,
and foresee the gradual elimination of the state through
social evolution.
96
such as those governing marriage and use of birth control, discriminated against women.[28] The most important American free love journal was Lucifer the Lightbearer (18831907) edited by Moses Harman and Lois
Waisbrooker[96] but also there existed Ezra Heywood
and Angela Heywoods The Word (18721890, 1892
1893).[28] Also M. E. Lazarus was an important American individualist anarchist who promoted free love.[28]
Later John William Lloyd, a collaborator of Benjamin
Tuckers periodical Liberty, published in 1931 a sex manual that he called The Karezza Method: Or Magnetation,
the Art of Connubial Love.[97]
In Europe, the main propagandist of free love within individualist anarchism was mile Armand.[98] He proposed
the concept of la camaraderie amoureuse to speak of free
love as the possibility of voluntary sexual encounter between consenting adults. He was also a consistent proponent of polyamory.[98] In France, there was also feminist
activity inside individualist anarchism as promoted by
individualist feminists Marie Kge, Anna Mah, Rirette
Maitrejean, and Sophia Zakovska.[99]
97
10.3.4 Individualist
anarchism
Friedrich Nietzsche
and
For American anarchist historian Eunice Minette Schuster It is apparent ... that Proudhonian Anarchism was
to be found in the United States at least as early as
1848 and that it was not conscious of its anity to the
Individualist Anarchism of Josiah Warren and Stephen
98
Lysander Spooner
Even among the 19th-century American individualists, there was not a monolithic doctrine, as they disagreed amongst each other on various issues including
intellectual property rights and possession versus property
in land.[119][120][121] A major schism occurred later in the
19th century when Tucker and some others abandoned
their traditional support of natural rightsas espoused
by Lysander Spooner- and converted to an egoism modeled upon Stirners philosophy.[120] Lysander Spooner besides his individualist anarchist activism was also an important anti-slavery activist and became a member of the
First International.[122]
Some Boston anarchists, including Benjamin Tucker,
identied themselves as "socialists", which in the 19th
century was often used in the sense of a commitment to
improving conditions of the working class (i.e. "the labor
problem").[123] By around the start of the 20th century,
the heyday of individualist anarchism had passed,[124]
99
Lum strongly in his individualist tendency.[130] He developed a "mutualist" theory of unions and as such was
active within the Knights of Labor and later promoted
anti-political strategies in the American Federation of Labor.[130] Frustration with abolitionism, spiritualism, and
labor reform caused Lum to embrace anarchism and radicalize workers,[130] as he came to believe that revolution
would inevitably involve a violent struggle between the
working class and the employing class. Convinced of
the necessity of violence to enact social change he volunteered to ght in the American Civil War, hoping thereby
to bring about the end of slavery.[131] Kevin Carson has
praised Lums fusion of individualist laissez-faire economics with radical labor activism as creative and described him as more signicant than any in the Boston
group.[130]
American egoism
Dyer Lum
7, 1933) was an American labor organizer, individualist anarchist, social activist, printer, publisher, essayist,
and poet. In 1883 Labadie embraced a non-violent version of individualist anarchism. Without the oppression
of the state, Labadie believed, humans would choose to
harmonize with the great natural laws ... without robbing
[their] fellows through interest, prot, rent and taxes.
However, he supported community cooperation, as he
supported community control of water utilities, streets,
and railroads.[126] Although he did not support the militant anarchism of the Haymarket anarchists, he fought for
the clemency of the accused because he did not believe
they were the perpetrators. In 1888, Labadie organized
the Michigan Federation of Labor, became its rst president, and forged an alliance with Samuel Gompers.
A colleague of Labadies at Liberty, Dyer Lum was
another important individualist anarchist labor activist
and poet of the era.[127] A leading anarcho-syndicalist
and a prominent left-wing intellectual of the 1880s,[128]
he is remembered as the lover and mentor of early
anarcha-feminist Voltairine de Cleyre.[129] Lum was a
prolic writer who wrote a number of key anarchist
texts, and contributed to publications including Mother
Earth, Twentieth Century, and, The Alarm (the journal
of the International Working Peoples Association) and
The Open Court among others. Lums political philosophy was a fusion of individualist anarchist economics
"a radicalized form of laissez-faire economics inspired
by the Boston anarchistswith radical labor organization
similar to that of the Chicago anarchists of the time.[130]
Herbert Spencer and Pierre-Joseph Proudhon inuenced
Benjamin Tucker
100
rejection galvanized the movement into erce debates,
with the natural rights proponents accusing the egoists of
destroying libertarianism itself. So bitter was the conict
that a number of natural rights proponents withdrew from
the pages of Liberty in protest even though they had hitherto been among its frequent contributors. Thereafter,
Liberty championed egoism although its general content
did not change signicantly.[133]
Several periodicals were undoubtedly inuenced by Liberty's presentation of egoism. They included: I published
by C.L. Swartz, edited by W.E. Gordak and J.W. Lloyd
(all associates of Liberty); The Ego and The Egoist, both
of which were edited by Edward H. Fulton. Among the
egoist papers that Tucker followed were the German Der
Eigene, edited by Adolf Brand, and The Eagle and The
Serpent, issued from London. The latter, the most prominent English-language egoist journal, was published from
1898 to 1900 with the subtitle 'A Journal of Egoistic Philosophy and Sociology'".[134]
American anarchists who adhered to egoism include
Benjamin Tucker, John Beverley Robinson, Steven T.
Byington, Hutchins Hapgood, James L. Walker and
Victor Yarros and E.H. Fulton.[134] John Beverley Robinson wrote an essay called Egoism in which he states
that Modern egoism, as propounded by Stirner and
Nietzsche, and expounded by Ibsen, Shaw and others, is
all these; but it is more. It is the realization by the individual that they are an individual; that, as far as they
are concerned, they are the only individual.[135] James
L. Walker published the work The Philosophy of Egoism in which he argued that egosim implies a rethinking
of the self-other relationship, nothing less than a complete revolution in the relations of mankind that avoids
both the archist principle that legitimates domination
and the moralist notion that elevates self-renunciation
to a virtue. Walker describes himself a s an egoistic anarchist who believed in both contract and cooperation as
practical principles to guide everyday interactions.[136]
For Walker what really denes egoism is not mere selfinterest, pleasure, or greed; it is the sovereignty of the
individual, the full expression of the subjectivity of the
individual ego.[137]
Italian anti-organizationalist individualist anarchism was
brought to the United States[138] by Italian born individualists such as Giuseppe Ciancabilla and others who advocated for violent propaganda by the deed there. Anarchist historian George Woodcock reports the incident in
which the important Italian social anarchist Errico Malatesta became involved in a dispute with the individualist
anarchists of Paterson, who insisted that anarchism implied no organization at all, and that every man must act
solely on his impulses. At last, in one noisy debate, the individual impulse of a certain Ciancabilla directed him to
shoot Malatesta, who was badly wounded but obstinately
refused to name his assailant.[139]
Enrico Arrigoni (pseudonym: Frank Brand) was an
101
ory, which stress both individual freedom and social justice. Unlike right-libertarians, they believe that neither
claiming nor mixing ones labor with natural resources
is enough to generate full private property rights,[177][178]
and maintain that natural resources (land, oil, gold, trees)
ought to be held in some egalitarian manner, either unowned or owned collectively.[178] Those left-libertarians
who support private property do so under the condition
that recompense is oered to the local community. Gary
Chartier has joined Kevin Carson, Charles Johnson, and
others (echoing the language of Benjamin Tucker and
Thomas Hodgskin) in maintaining that, because of its
heritage and its emancipatory goals and potential, radical market anarchism should be seenby its proponents and by othersas part of the socialist tradition,
and that market anarchists can and should call themselves
socialists.[179]
Post-left anarchy and insurrectionary anarchism
Main articles: Lifestyle anarchism, Post-left anarchy and
Insurrectionary anarchism
Murray Bookchin has identied post-left anarchy as
Hakim Bey
102
Stirner. Jason McQuinn says that when I (and other anti- 10.3.6 European individualist anarchism
ideological anarchists) criticize ideology, it is always from
a specically critical, anarchist perspective rooted in both Main article: European individualist anarchism
the skeptical, individualist-anarchist philosophy of Max European individualist anarchism proceeded from the
Stirner.[182] Also Bob Black and Feral Faun/Wol Landstreicher strongly adhere to stirnerist egoist anarchism.
Bob Black has humorously suggested the idea of marxist
stirnerism.[183]
Hakim Bey has said From Stirners "Union of SelfOwning Ones" we proceed to Nietzsche's circle of Free
Spirits and thence to Charles Fourier's Passional Series, doubling and redoubling ourselves even as the Other
multiplies itself in the eros of the group.[184] Bey also
wrote that The Mackay Society, of which Mark & I
are active members, is devoted to the anarchism of Max
Stirner, Benj. Tucker & John Henry Mackay ... The
Mackay Society, incidentally, represents a little-known
current of individualist thought which never cut its ties
with revolutionary labor. Dyer Lum, Ezra & Angela Haywood represent this school of thought; Jo Labadie, who
wrote for Tuckers Liberty, made himself a link between
the American plumb-line anarchists, the philosophical individualists, & the syndicalist or communist branch
of the movement; his inuence reached the Mackay Society through his son, Laurance. Like the Italian Stirnerites (who inuenced us through our late friend Enrico Arrigoni) we support all anti-authoritarian currents, despite
their apparent contradictions.[185]
As far as posterior individualist anarchists, Jason McQuinn for some time used the pseudonym Lev Chernyi in
honor of the Russian individualist anarchist of the same
name while Feral Faun has quoted Italian individualist
anarchist Renzo Novatore[186] and has translated both
Novatore.[187] and the young Italian individualist anarchist Bruno Filippi[188]
Kevin Carson is a contemporary mutualist economist and
author of Studies in Mutualist Political Economy.[189] Another important current mutualist is Joe Peacott. Contemporary mutualists are among those involved in the
Alliance of the Libertarian Left and in the Voluntary Cooperation Movement. A recent mutualist collective was
the Boston Anarchist Drinking Brigade.[190]
Egoism has had a strong inuence on insurrectionary anarchism, as can be seen in the work of Wol Landstreicher. Feral Faun wrote in 1995 that:
In the game of insurgencea lived guerilla
war gameit is strategically necessary to use
identities and roles. Unfortunately, the context of social relationships gives these roles
and identities the power to dene the individual who attempts to use them. So I, Feral
Faun, became ... an anarchist ... a writer
... a Stirner-inuenced, post-situationist, anticivilization theorist ... if not in my own eyes,
at least in the eyes of most people who've read
my writings.[191]
mile Armand
roots laid by William Godwin,[36] Pierre Joseph Proudhon and Max Stirner. Proudhon was an early pioneer of
anarchism as well as of the important individualist anarchist current of mutualism.[49][50] Stirner became a central gure of individualist anarchism through the publication of his seminal work The Ego and Its Own which is
considered to be a founding text in the tradition of indi-
103
Deherme.[197]
Later, this tradition continued with such intellectuals as
Albert Libertad, Andr Lorulot, mile Armand, Victor
Serge, Zo d'Axa and Rirette Maitrejean, who developed theory in the main individualist anarchist journal
in France, L'Anarchie[198] in 1905. Outside this journal, Han Ryner wrote Petit Manuel individualiste (1903).
Later appeared the journal L'EnDehors created by Zo
d'Axa in 1891.
France
Main article: Individualist anarchism in France
From the legacy of Proudhon and Stirner there emerged
Zo d'Axa
Han Ryner
French individualist anarchists exposed a diversity of positions (per example, about violence and non-violence).
For example, mile Armand rejected violence and embraced mutualism while becoming an important propagandist for free love, while Albert Libertad and Zo
d'Axa were inuential in violentists circles and championed violent propaganda by the deed while adhering
to communitarianism or anarcho-communism [199] and
rejecting work. Han Ryner on the other side conciled anarchism with stoicism. Nevertheless French individualist circles had a strong sense of personal libertarianism
and experimentation. Naturism and free love contents
started to have a strong inuence in individualist anarchist circles and from there it expanded to the rest of anarchism also appearing in Spanish individualist anarchist
groups.[29] Along with feverish activity against the social order, (Albert) Libertad was usually also organizing
feasts, dances and country excursions, in consequence of
his vision of anarchism as the joy of living and not as
militant sacrice and death instinct, seeking to reconcile
the requirements of the individual (in his need for autonomy) with the need to destroy authoritarian society.[200]
104
Anarchist naturism was promoted by Henri Zisly, Emile
Gravelle [108] and Georges Butaud. Butaud was an individualist partisan of the milieux libres, publisher of
Flambeau (an enemy of authority) in 1901 in Vienna.
Most of his energies were devoted to creating anarchist
colonies (communauts exprimentales) in which he participated in several.[201]
In this sense, the theoretical positions and the vital experiences of french individualism are deeply iconoclastic and scandalous, even within libertarian circles. The
call of nudist naturism, the strong defence of bith control methods, the idea of "unions of egoists" with the
sole justication of sexual practices, that will try to put
in practice, not without diculties, will establish a way
of thought and action, and will result in sympathy within
some, and a strong rejection within others.[29]
Albert Libertad
Illegalism
Main article: Illegalism
Illegalism[23] is an anarchist philosophy that developed
primarily in France, Italy, Belgium, and Switzerland during the early 1900s as an outgrowth of Stirners individualist anarchism.[195] Illegalists usually did not seek
moral basis for their actions, recognizing only the reality
of might rather than right"; for the most part, illegal
acts were done simply to satisfy personal desires, not for
some greater ideal,[24] although some committed crimes
as a form of propaganda of the deed.[23] The illegalists
embraced direct action and propaganda of the deed.[212]
Inuenced by theorist Max Stirners egoism as well as
105
Proudhon (his view that Property is theft!), Clment Duval and Marius Jacob proposed the theory of la reprise
individuelle (Eng: individual reclamation) which justied
robbery on the rich and personal direct action against exploiters and the system.,[24]
Illegalism rst rose to prominence among a generation
of Europeans inspired by the unrest of the 1890s, during which Ravachol, mile Henry, Auguste Vaillant,
and Caserio committed daring crimes in the name of Renzo Novatore
anarchism,[213] in what is known as propaganda of the
deed. Frances Bonnot Gang was the most famous group
portance; he was inuenced by Stirner, Friedrich Nito embrace illegalism.
etzsche, Georges Palante, Oscar Wilde, Henrik Ibsen,
Arthur Schopenhauer and Charles Baudelaire. He collaborated in numerous anarchist journals and participated in
Italy
futurism avant-garde currents. In his thought, he adhered
to Stirnerist disrespect for private property, only recogIn Italy individualist anarchism had a strong tendency to[112]
Novatore collabwards illegalism and violent propaganda by the deed sim- nizing property of ones own spirit.
orated in the individualist anarchist journal Iconoclasta!
ilar to French individualist anarchism but perhaps more
[188]
extreme[214][215] which emphazised criticism of organi- alongside the young stirnerist illegalist Bruno Filippi
zation be it anarchist or of other type.[216] In this respect
we can consider notorious magnicides carried out or attempted by individualists Giovanni Passannante, Sante
Caserio, Michele Angiolillo, Luigi Luccheni, Gaetano
Bresci who murdered king Umberto I. Caserio lived in
France and coexisted within French illegalism and later
assassinated French president Sadi Carnot. The theoretical seeds of current Insurrectionary anarchism were already laid out at the end of 19th century Italy in a combination of individualist anarchism criticism of permanent groups and organization with a socialist class struggle worldview.[217] During the rise of fascism this thought
also motivated Gino Lucetti, Michele Schirru and Angelo
Sbardellotto in attempting the assassination of Benito
Mussolini.
The individualist philosopher and poet Renzo Novatore belonged to the leftist section of the avant-garde
movement of Futurism[218] alongside other individualist anarcho-futurists such as Dante Carnesecchi, Leda
Rafanelli, Auro d'Arcola, and Giovanni Governato.
Also there was Pietro Bruzzi who published the journal L'Individualista in the 1920s alongside Ugo Fedeli
and Francesco Ghezzi but who fell to fascist forces
later.[219][220] Pietro Bruzzi also collaborated with the
Italian American individualist anarchist publication Eresia of New York City[220] edited by Enrico Arrigoni.
106
organization and created the Gruppi di Iniziativa Anarchica. In the seventies, it was mostly composed of veteran individualist anarchists with an of pacism orientation, naturism, etc. ...[223]
In the famous Italian insurrectionary anarchist essay written by an anonymous writer, At Daggers Drawn with the
Existent, its Defenders and its False Critics, there reads
The workers who, during a wildcat strike, carried a banner saying, 'We are not asking for anything' understood
that the defeat is in the claim itself ('the claim against the
enemy is eternal'). There is no alternative but to take everything. As Stirner said: 'No matter how much you give
them, they will always ask for more, because what they
want is no less than the end of every concession'.[224]
The contemporary imprisoned Italian insurrectionary anarchist philosopher Michele Fabiani writes from an explicit individualist anarchist perspective in such essays
as Critica individualista anarchica alla modernit" (Individualist anarchist critique of modernity)[225] Horst Fantazzini (March 4, 1939 Altenkessel, Saarland, West GermanyDecember 24, 2001, Bologna, Italy),[226] was an
Italian-German individualist anarchist[227] who pursued
an illegalist lifestyle and practice until his death in 2001.
He gained media notoriety mainly due to his many bank
robberies through Italy and other countries.[226] In 1999
the lm Ormai fatta! appeared based on his life.[228]
Federico Urales was an important individualist anarchist who edited La Revista Blanca.[31] The individualist
anarchism[31] of Urales was inuenced by Auguste Comte
and Charles Darwin. He saw science and reason as a defense against blind servitude to authority. He was critical
of inuential individualist thinkers such as Nietzsche and
Stirner for promoting an asocial egoist individualism and
instead promoted an individualism with solidarity seen
as a way to guarantee social equality and harmony.[31]
He was highly critical of anarcho-syndicalism, which he
Spain
viewed as plagued by excessive bureaucracy, and thought
that it tended towards reformism.[31] Instead he favored
While Spain was inuenced by American individualist small groups based on ideological alignement.[31] He
anarchism, it was more closely related to the French cur- supported and participated in the establishment of the
rents. Around the start of the 20th century, individual- Iberian Anarchist Federation (FAI) in 1927.[31]
ism in Spain gathered force through the eorts of people such as Dorado Montero, Ricardo Mella, Federico In 1956, on exile escaping from Francos dictatorship
Urales, Miguel Gimenez Igualada, Mariano Gallardo, Miguel Gimnez Igualada published an extensive treato fellow individualist
and J. Elizalde who translated French and American tise on Stirner which he dedicated
[232]
[29]
anarchist
mile
Armand
On
the
subject of individuindividualists. Important in this respect were also magalist
anarchist
theory,
he
publisheds
Anarchism
in 1968,
azines such as La Idea Libre, La revista blanca, Etica,
during
his
exile
in
Mexico
from
Francos
dictatorship
in
Iniciales, Al margen, Estudios and Nosotros. The most in[233]
Spain.
He
was
present
in
the
First
Congress
of
the
uential thinkers there were Max Stirner, mile Armand
[234]
and Han Ryner. Just as in France, the spread of Esperanto Mexican Anarchist Federation in 1945.
and anationalism had importance just as naturism and In 2000, in Spain Ateneo Libertario Ricardo Mella, Atefree love currents.[29] Later, Armand and Ryner them- neo libertario Al Margen, Ateneu Enciclopdic Popular,
selves started writing in the Spanish invidualist press. Ar- Ateneo Libertario de Sant Boi, Ateneu Llibertari Poble
mands concept of amorous camaraderie had an impor- Sec y Fundaci D'Estudis Llibertaris i Anarcosindicaltant role in motivating polyamory as realization of the istes republished mile Armands writings on Free Love
individual.[29]
and individualist anarchism in a compilation titled Indi[235]
ReCatalan historian Xavier Diez reports that the Spanish vidualist anarchism and Amorous camaraderie.
cently
Catalan
historian
Xavier
Diez
has
dedicated
extenindividualist anarchist press was widely read by members of anarcho-communist groups and by members of sive research on Spanish individualist anarchism as can be
El anarquismo individualista en Espaa:
the anarcho-syndicalist trade union CNT. There were also seen in his books
[236]
and
Utopia sexual a la premsa anar19231938
the cases of prominent individualist anarchists such as
quista
de
Catalunya.
La revista tica-Iniciales(1927
Federico Urales and Miguel Gimenez Igualada who were
1937)
(which
deals
with
free love thought as present in the
members of the CNT and J. Elizalde who was a foundSpanish
individualist
anarchist
magazine Iniciales).[237]
ing member and rst secretary of the Iberian Anarchist
Federation.[229]
107
Germany
108
Oscar Wilde, famous anarchist irish writer of the decadent movement and famous dandy
In the late 19th century in the United Kingdom, there existed individualist anarchists such as Wordsworth Donisthorpe, Joseph Hiam Levy, Joseph Greevz Fisher, John
Badcock, Jr., Albert Tarn, and Henry Albert Seymour
[248]
who were close to the United States group around
Benjamin Tuckers magazine Liberty. In the mid-1880s
Seymour published a journal called The Anarchist.[248]
and also later took a special interest in free love as he
participated in the journal The Adult: A Journal for
109
of Benjamin Tucker. In 1907, he published a book entitled Associational Anarchism, in which he advocated
the free association of independent individuals..[260] On
his return from Siberia in 1917 he enjoyed great popularity among Moscow workers as a lecturer. Chernyi
was also Secretary of the Moscow Federation of Anarchist Groups, which was formed in March 1917.[260] He
was an advocate for the seizure of private homes,[260]
which was an activity seen by the anarchists after the
October revolution as direct expropriation on the bourgoise. He died after being accused of participation in an
episode in which this group bombed the headquarters of
the Moscow Committee of the Communist Party. Although most likely not being really involved in the bombing, he might have died of torture.[260]
Chernyi advocated a Nietzschean overthrow of the values of bourgeois Russian society, and rejected the voluntary communes of anarcho-communist Peter Kropotkin
as a threat to the freedom of the individual.[261][262][263]
Scholars including Avrich and Allan Antli have interpreted this vision of society to have been greatly inuenced by the individualist anarchists Max Stirner, and
Benjamin Tucker.[264] Subsequent to the books publication, Chernyi was imprisoned in Siberia under the Russian Czarist regime for his revolutionary activities.[265]
Lev Chernyi
Lev Chernyi was an important individualist anarchist in- Vicente Rojas Lizcano, whose pseudonym was Bilo
volved in resistance against the rise to power of the Bol- Panclasta, was a Colombian individualist anarchist writer
shevik Party. He adhered mainly to Stirner and the ideas and activist. In 1904 he began using the name Biolo
110
Panclasta. Biolo in Spanish stands for lover of life
and Panclasta for enemy of all.[269] He visited more
than fty countries propagandizing for anarchism which
in his case was highly inuenced by the thought of Max
Stirner and Friedrich Nietszche. Among his written
works there are Siete aos enterrado vivo en una de las
mazmorras de Gomezuela: Horripilante relato de un resucitado(1932) and Mis prisiones, mis destierros y mi vida
(1929) which talk about his many adventures while living
his life as an adventurer, activist and vagabond, as well as
his thought and the many times he was imprisoned in different countries.
10.4 Criticisms
10.7. FOOTNOTES
111
Skoble, Aeon (2008). Individualist Anarchism.
In Hamowy, Ronald. The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. pp. 2434. ISBN 978-1-4129-6580-4. LCCN
2008009151. OCLC 750831024.
Sonn, Richard D. Sex, Violence, and the AvantGarde: Anarchism in Interwar France. Penn State
Press. 2010.
Steiner, Anne. Les en-dehors: Anarchistes individualistes et illgalistes la Belle poque .
LEchappe, 2008.
Various Authors. Enemies of Society: An Anthology of Individualist & Egoist Thought. Ardent Press.
2011
10.7 Footnotes
^
10.6 Bibliography
Chartier, Gary; Johnson, Charles W. (2011). Markets Not Capitalism: Individualist Anarchism Against
Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY:Minor Compositions/Autonomedia.
Diez, Xavier. El anarquismo individualista en Espaa (19231939). Virus Editorial. 2007.
Martin, James J. Men Against the State: the State the
Expositors of Individualist Anarchism. The Adrian
Allen Associates, Dekalb, Illinois, 1953.
Parry, Richard. The Bonnot Gang: The Story Of The
French Illegalists . Rebel Press, 1987.
Parvulescu, Constantin. The individualist anarchist
journal Der Einzige and the making of the radical
Left in the early post-World War I Germany. University of Minnesota, 2006
Perraudeau,
Michel.
Dictionnaire de
lindividualisme libertaire. ditions Libertaires.
2011. ISBN 978-2-919568-06-2
Rocker, Rudolf. Pioneers of American Freedom:
Origin of Liberal and Radical Thought in America.
Rocker Publishing Committee. 1949
112
^
10.8 References
[1] What do I mean by individualism? I mean by individualism the moral doctrine which, relying on no dogma, no
tradition, no external determination, appeals only to the
individual conscience.Mini-Manual of Individualism by
Han Ryner
[2] I do not admit anything except the existence of the individual, as a condition of his sovereignty. To say that the
sovereignty of the individual is conditioned by Liberty is
simply another way of saying that it is conditioned by itself. Anarchism and the State in Individual Liberty
[3] Tucker, Benjamin R. (March 10, 1888, 1886). State Socialism and Anarchism: How far they agree and wherein
they dier. Liberty 5 (120): 23, 6. Check date values
in: |date= (help)
[4] William Godwin entry by Mark Philip in the Stanford Encyclopedia of Philosophy, 2006-05-20
[5] Paralelamente, al otro lado del atlntico, en el diferente
contexto de una nacin a medio hacer, los Estados Unidos,
otros lsofos elaboraron un pensamiento individualista
similar, aunque con sus propias especicidades. Henry
David Thoreau (18171862), uno de los escritores prximos al movimiento de la losofa trascendentalista, es
uno de los ms conocidos. Su obra ms representativa
es Walden, aparecida en 1854, aunque redactada entre
1845 y 1847, cuando Thoreau decide instalarse en el aislamiento de una cabaa en el bosque, y vivir en ntimo
contacto con la naturaleza, en una vida de soledad y sobriedad. De esta experiencia, su losofa trata de transmitirnos la idea que resulta necesario un retorno respetuoso
a la naturaleza, y que la felicidad es sobre todo fruto de
la riqueza interior y de la armona de los individuos con
el entorno natural. Muchos han visto en Thoreau a uno
de los precursores del ecologismo y del anarquismo primitivista representado en la actualidad por Jonh Zerzan.
Para George Woodcock, esta actitud puede estar tambin motivada por una cierta idea de resistencia al progreso y de rechazo al materialismo creciente que caracteriza la sociedad norteamericana de mediados de siglo
XIX.Voluntary non-submission. Spanish individualist
anarchism during dictatorship and the second republic
(19231938)"
[6] George Woodcock, Anarchism: A History of Libertarian
Ideas and Movements. 1962
[7] Freeden, Michael. Ideologies and Political Theory: A
Conceptual Approach. Oxford University Press. ISBN
0-19-829414-X. pp. 313314
[8] Max Stirner entry by David Leopold in the Stanford Encyclopedia of Philosophy, 2006-08-04
[9] En la vida de todo nico, todo vnculo, independientemente de la forma en que ste se presente, supone una
cadena que condiciona, y por tanto elimina la condicin de persona libre. Ello supone dos consecuencias;
la libertad se mantendr al margen de toda categora
moral. Este ltimo concepto quedar al margen del
vocabulario estirneriano, puesto que tanto tica como
moral sern dos conceptos absolutos que, como tales, no
pueden situarse por encima de la voluntad individual. La
libertad se vive siempre al margen de cualquier condicionamiento material o espiritual, ms all del bien y del
mal como enunciar Nietzsche en una de sus principales
obras. Las creencias colectivas, los prejuicios compartidos, los convencionalismos sociales sern, pues, objeto
de destruccin.Voluntary non-submission. Spanish individualist anarchism during dictatorship and the second
republic (19231938)"
[10] Stirner himself, however, has no truck with higher beings. Indeed, with the aim of concerning himself purely
with his own interests, he attacks all higher beings, regarding them as a variety of what he calls spooks, or
ideas to which individuals sacrice themselves and by
which they are dominated. First amongst these is the abstraction Man, into which all unique individuals are submerged and lost. As he put it, liberalism is a religion because it separates my essence from me and sets it above
me, because it exalts 'Man' to the same extent as any other
religion does to God . . . it sets me beneath Man. Indeed,
he who is infatuated with Man leaves persons out of account so far as that infatuation extends, and oats in an
ideal, sacred interest. Man, you see, is not a person, but
an ideal, a spook. [p. 176 and p.79] Among the many
spooks Stirner attacks are such notable aspects of capitalist life as private property, the division of labour, the
state, religion, and (at times) society itself. We will discuss Stirners critique of capitalism before moving onto
his vision of an egoist society and how it relates to social
anarchism. G.6 What are the ideas of Max Stirner in
An Anarchist FAQ
[11] The rst is in regard to the means of action in the
here and now (and so the manner in which anarchy will
come about). Individualists generally prefer education
and the creation of alternative institutions, such as mutual banks, unions, communes, etc. Such activity, they
argue, will ensure that present society will gradually develop out of government into an anarchist one. They are
primarily evolutionists, not revolutionists, and dislike social anarchists use of direct action to create revolutionary
situations.A.3.1 What are the dierences between individualist and social anarchists?" in An Anarchist FAQ
[12] Toda revolucin, pues, hecha en nombre de principios abstractos como igualdad, fraternidad, libertad o humanidad, persigue el mismo n; anular la voluntad y
soberana del individuo, para as poderlo dominar.La insumisin voluntaria. El anarquismo individualista espaol
durante la dictadura y la segunda repblica (19231938)
[13] The wave of anarchist bombings and assassinations of
the 1890s ... and the practice of illegalism from the
mid-1880s to the start of the First World War ... were
twin aspects of the same proletarian oensive, but were
10.8. REFERENCES
expressed in an individualist practice, one that complemented the great collective struggles against capital. The
illegalist comrades were tired of waiting for the revolution.
The acts of the anarchist bombers and assassins (propaganda by the deed) and the anarchist burglars (individual reappropriation) expressed their desperation and
their personal, violent rejection of an intolerable society.
Moreover, they were clearly meant to be exemplary , invitations to revolt.THE ILLEGALISTS by Doug Imrie
[14] Finalmente, y este es un tema poco resuelto por el lsofo
bvaro, resulta evidente que, a pesar de todo culto a la
soberana individual, es necesario y deseable que los individuos cooperen. Pero el peligro de la asociacin conlleva
la reproduccin, an escala diferente, de una sociedad, y
es evidente que en este contexto, los individuos deban renunciar a buena parte de su soberana. Stirner propone
uniones de egostas, formadas por individuos libres que
pueden unirse episdicamente para colaborar, pero evitando la estabilidad o la permanencia.La insumisin voluntaria. El anarquismo individualista espaol durante la
dictadura y la segunda repblica (19231938)
[15] The unions Stirner desires would be based on free
agreement, being spontaneous and voluntary associations
drawn together out of the mutual interests of those involved, who would care best for their welfare if they unite
with others. [p. 309] The unions, unlike the state, exist to ensure what Stirner calls intercourse, or union
between individuals. To better understand the nature of
these associations, which will replace the state, Stirner
lists the relationships between friends, lovers, and children
at play as examples. [No Gods, No Masters, vol. 1, p. 25]
These illustrate the kinds of relationships that maximise
an individuals self-enjoyment, pleasure, freedom, and individuality, as well as ensuring that those involved sacrice nothing while belonging to them. Such associations
are based on mutuality and a free and spontaneous cooperation between equals. As Stirner puts it, intercourse
is mutuality, it is the action, the commercium, of individuals. [p. 218] Its aim is pleasure and self-enjoyment.
Thus Stirner sought a broad egoism, one which appreciated others and their uniqueness, and so criticised the narrow egoism of people who forgot the wealth others are:
But that would be a man who does not know
and cannot appreciate any of the delights
emanating from an interest taken in others,
from the consideration shown to others. That
would be a man bereft of innumerable pleasures, a wretched character ... would he not
be a wretched egoist, rather than a genuine
Egoist? ... The person who loves a human
being is, by virtue of that love, a wealthier
man that someone else who loves no one.
[No Gods, No Masters, vol. 1, p. 23]"What
are the dierences between individualist and
social anarchists?
[16] Miller, David (1987). The Blackwell Encyclopaedia of
Political Thought. Blackwell Publishing. p. 11. ISBN
0631227814.
[17] What my might reaches is my property; and let me claim
as property everything I feel myself strong enough to at-
113
tain, and let me extend my actual property as fas as I entitle, that is, empower myself to take" From The Ego and
Its Own, quoted in Ossar, Michael (1980). Anarchism in
the Dramas of Ernst Toller. State University of New York
Press. p. 27. ISBN 0873953932.
[18] Woodcock, George (2004). Anarchism: A History of Libertarian Ideas and Movements. Broadview Press. p. 20.
ISBN 0140206221.
[19] NATIVE AMERICAN ANARCHISM A Study of Left-Wing
American Individualism by Eunice Minette Schuster
[20] G.1.4 Why is the social context important in evaluating
Individualist Anarchism?" in An Anarchist FAQ
[21] Kevin Carson. Organization Theory: A Libertarian Perspective. BOOKSURGE. 2008. Pg. 1
[22] Richard Parry. The Bonnot Gang: The Story of the French
Illegalists
[23] The Illegalists, by Doug Imrie (published by Anarchy:
A Journal of Desire Armed)
[24] Parry, Richard. The Bonnot Gang. Rebel Press, 1987. p.
15
[25] Anarchist historian George Woodcock reports the incident in which the important Italian social anarchist Errico
Malatesta became involved in a dispute with the individualist anarchists of Paterson, who insisted that anarchism
implied no organization at all, and that every man must act
solely on his impulses. At last, in one noisy debate, the individual impulse of a certain Ciancabilla directed him to
shoot Malatesta, who was badly wounded but obstinately
refused to name his assailant. Woodcock, George. Anarchism: A History of Libertarian Ideas and Movements.
1962
[26] Murray Bookchin. Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm
[27] 2. Individualist Anarchism and Reaction in Social
Anarchism or Lifestyle Anarchism An Unbridgeable
Chasm
[28] The Free Love Movement and Radical Individualism By
Wendy McElroy
[29] La insumisin voluntaria. El anarquismo individualista
espaol durante la dictadura y la Segunda Repblica by
Xavier Dez
[30] Proliferarn as diversos grupos que practicarn el excursionismo, el naturismo, el nudismo, la emancipacin
sexual o el esperantismo, alrededor de asociaciones informales vinculadas de una manera o de otra al anarquismo. Precisamente las limitaciones a las asociaciones
obreras impuestas desde la legislacin especial de la Dictadura potenciarn indirectamente esta especie de asociacionismo informal en que conuir el movimiento anarquista con esta heterogeneidad de prcticas y tendencias.
Uno de los grupos ms destacados, que ser el impulsor de la revista individualista tica ser el Ateneo Naturista Eclctico, con sede en Barcelona, con sus diferentes secciones la ms destacada de las cuales ser el
114
[43] Godwin, William (1796) [1793]. Enquiry Concerning Political Justice and its Inuence on Modern Morals and Manners. G.G. and J. Robinson. OCLC 2340417.
[44] William Godwin, Shelly and Communism by ALB, The
Socialist Standard
[45] Rothbard, Murray. "Edmund Burke, Anarchist.
[46] Weisbord, Albert (1937). Libertarianism. The Conquest of Power. New York: Covici-Friede. OCLC
1019295. Retrieved 2008-08-05.
[47] Peter Sabatini. Libertarianism: Bogus Anarchy
[48] Anarchism, BBC Radio 4 program, In Our Time,
Thursday December 7, 2006. Hosted by Melvyn Bragg
of the BBC, with John Keane, Professor of Politics at
University of Westminster, Ruth Kinna, Senior Lecturer
in Politics at Loughborough University, and Peter Marshall, philosopher and historian.
[49] George Edward Rines, ed. (1918). Encyclopedia Americana. New York: Encyclopedia Americana Corp. p. 624.
OCLC 7308909.
[50] Hamilton, Peter (1995). mile Durkheim. New York:
Routledge. p. 79. ISBN 0415110475.
[51] Faguet, mile (1970). Politicians & Moralists of the Nineteenth Century. Freeport: Books for Libraries Press. p.
147. ISBN 0836918282.
[52] Bowen, James & Purkis, Jon. 2004. Changing Anarchism: Anarchist Theory and Practice in a Global Age.
Manchester University Press. p. 24
[53] Knowles, Rob. Political Economy from below : Communitarian Anarchism as a Neglected Discourse in Histories of Economic Thought. History of Economics Review,
No.31 Winter 2000.
[54] Woodcock, George. Anarchism: A History of Libertarian
Ideas and Movements, Broadview Press, 2004, p. 20
[59] Miller, David. 1987. Mutualism. The Blackwell Encyclopedia of Political Thought. Blackwell Publishing. p.
11
10.8. REFERENCES
115
[83] Levy, Carl. "Anarchism". Microsoft Encarta Online Encyclopedia 2007. Archived 2009-10-31.
[84] Avrich, Paul. The Anarchists in the Russian Revolution.
Russian Review, Vol. 26, No. 4. (Oct., 1967). p. 343
[85] For Ourselves, The Right to Be Greedy: Theses On The
Practical Necessity Of Demanding Everything, 1974.
[86] see, for example, Christopher Gray, Leaving the Twentieth
Century, p. 88.
[87] Emma Goldman, Anarchism and Other Essays, p. 50.
[88] Palmer, Brian (2010-12-29) What do anarchists want
from us?, Slate.com
[89] William Bailie, Josiah Warren: The First American Anarchist A Sociological Study, Boston: Small, Maynard
& Co., 1906, p. 20
[90] A watch has a cost and a value. The COST consists of
the amount of labor bestowed on the mineral or natural
wealth, in converting it into metals". Warren, Josiah.
Equitable Commerce
[91] Charles A. Madison. Anarchism in the United States.
Journal of the History of Ideas, Vol. 6, No. 1. (Jan.,
1945), pp. 53
[92] RESISTING THE NATION STATE the pacist and anarchist tradition by Georey Ostergaard
[93] Madison, Charles A. (1945). Anarchism in the United
States. Journal of the History of Ideas (University of
Pennsylvania Press) 6 (1): 4666. doi:10.2307/2707055.
JSTOR 2707055.
[94] Johnson, Ellwood. The Goodly Word: The Puritan Inuence in America Literature, Clements Publishing, 2005, p.
138.
[95] Encyclopaedia of the Social Sciences, edited by Edwin
Robert Anderson Seligman, Alvin Saunders Johnson,
1937, p. 12.
[96] Joanne E. Passet, Power through Print: Lois Waisbrooker
and Grassroots Feminism, in: Women in Print: Essays on
the Print Culture of American Women from the Nineteenth
and Twentieth Centuries, James Philip Danky and Wayne
A. Wiegand, eds., Madison, WI, University of Wisconsin
Press, 2006; pp. 22950.
[78] Carlson, Andrew (1972). Philosophical Egoism: German Antecedents. Anarchism in Germany. Metuchen:
Scarecrow Press. ISBN 0810804840. Retrieved 200812-04.
[98] E. Armand and la camaraderie amoureuse. Revolutionary sexualism and the struggle against jealousy
116
[108]
[109]
[110]
[111]
[112]
contacto con la naturaleza, en una vida de soledad y so[122] George Woodcock. Anarchism: a history of anarchist
briedad. De esta experiencia, su losofa trata de transideas and movements (1962). p. 459.
mitirnos la idea de que resulta necesario un retorno respetuoso a la naturaleza, y que la felicidad es sobre todo [123] Brooks, Frank H. 1994. The Individualist Anarchists: An
fruto de la riqueza interior y de la armona de los individAnthology of Liberty (18811908). Transaction Publishuos con el entorno natural.La insumisin voluntaria: El
ers. p. 75.
anarquismo individualista espaol durante la Dictadura y
la Segunda Repblica (19231938)" by Xavier Dez
[124] Avrich, Paul. 2006. Anarchist Voices: An Oral History of
Anarchism in America. AK Press. p. 6.
1855 France: Emile Gravelle lives, Douai. Militant
anarchist & naturalist. Published the review L'Etat Na- [125] Woodcock, G. (1962). Anarchism: A History of Libertarturel. Collaborated with Henri Zisly & Henri Beylie on
ian Ideas and Movements. Melbourne: Penguin. p. 460.
La Nouvelle Humanit, followed by Le Naturien, Le
Sauvage, L'Ordre Naturel, & La Vie Naturelle. "The [126] Martin, James J. (1970). Men Against the State: The
Expositors of Individualist Anarchism in America, 1827
daily bleed
1908. Colorado Springs: Ralph Myles Publisher.
Henri Zisly, self-labeled individualist anarchist , is considered one of the forerunners and principal organizers [127] Schuster, Eunice (1999). Native American Anarchism.
City: Breakout Productions. p. 168 (footnote 22). ISBN
of the naturist movement in France and one of its most
9781893626218.
able and outspoken defenders worldwide.Zisly, Henri
(18721945)" by Stefano Boni
[128] Johnpoll, Bernard; Harvey Klehr (1986). Biographical
Anarchism Nudism, Naturism by Carlos Ortega at
Dictionary of the American Left. Westport: Greenwood
Asociacion para el Desarrollo Naturista de la Comunidad
Press. ISBN 9780313242007.
de Madrid. Published on Revista ADN. Winter 2003
[129] de Cleyre, Voltairine (February 10, 2005). Exquisite
The life of mile Armand (18721963) spanned
Rebel: The Essays of Voltairine de Cleyre: Anarchist, Femthe history of anarchism.
He was inuenced by
inist, Genius. State University of New York Press. p. 83.
Leo Tolstoy and Benjamin Tucker, and to a lesser
ISBN 0791460940.
extent by Whitman and Emerson. Later in life, Nietzsche and Stirner became important to his way of [130] Carson, Kevin. May Day Thoughts: Individualist Anarchism and the Labor Movement. Mutualist Blog: Free
thinking."[http://theanarchistlibrary.org/HTML/Emile_
Market Anti-Capitalism. Retrieved 2007-08-07.
Armand__The_Anarchism_of_Emile_Armand.html
Introduction to The Anarchism of mile Armand by
[131] Gary S. Sprayberry (2009). Ness, Immanuel, ed. The
mile Armand
International Encyclopedia of Revolution and Protest. ReToward the Creative Nothing by Renzo Novatore
trieved June 6, 2014.
10.8. REFERENCES
117
118
[154]
[155]
Heywood, Andrew. Politics: Second Edition, Pal[163] Konkin III, Samuel Edward. The New Libertarian Manigrave (2002), p. 61
festo.
Oer, John. Herbert Spencer: Critical Assessments,
[164] Richman, Sheldon (23 June 2010).
"Why LeftRoutledge (UK) (2000), p. 243
Libertarian?" The Freeman. Foundation for Economic
K, David. What is Anarchism?" Bastard Press
Education.
(2005)
Marshall, Peter. Demanding the Impossible, Lon- [165] Richman, Sheldon (18 December 2009). "Workers of the
World Unite for a Free Market. Foundation for Economic
don: Fontana Press, 1992 (ISBN 0-00-686245-4)
Education.
Chapter 38
MacSaorsa, Iain. Is anarcho capitalism against [166] Sheldon Richman (3 February 2011). "Libertarian Left:
the state?" Spunk Press (archive)
Free-market anti-capitalism, the unknown ideal. The
American Conservative. Retrieved 5 March 2012.
Wells, Sam. Anarcho-Capitalism is Not Anarchism, and Political Competition is Not Economic
[167] Sciabarra, Chris Matthew (2000). Total Freedom: ToCompetition Frontlines 1 (January 1979)
ward a Dialectical Libertarianism. University Park, PA:
Pennsylvania State University Press.
Peiko, Leonard. 'Objectivism: The Philosophy of
Ayn Rand' Dutton Adult (1991) Chapter Govern[168] Chartier, Gary (2009). Economic Justice and Natural
ment
Law. Cambridge:Cambridge University Press.
Doyle, Kevin. 'Crypto Anarchy, Cyberstates,
and Pirate Utopias New York: Lexington Books, [169] Gillis, William (2011). The Freed Market. In Chartier,
(2002) pp. 4478
Gary and Johnson, Charles. Markets Not Capitalism.
Brooklyn, NY:Minor Compositions/Autonomedia. pp.
Sheehan, Sen M. 'Anarchism' Reaktion Books,
1920.
2003 p. 17
Kelsen, Hans. The Communist Theory of Law. [170] Chartier, Gary; Johnson, Charles W. (2011). Markets Not
Wm. S. Hein Publishing (1988) p. 110
Capitalism: Individualist Anarchism Against Bosses, In Egbert. Tellegen, Maarten. Wolsink 'Society and
equality, Corporate Power, and Structural Poverty. BrookIts Environment: an introduction' Routledge (1998)
lyn, NY:Minor Compositions/Autonomedia. pp. 116.
p. 64
[171] Gary Chartier and Charles W. Johnson (eds). Markets
Jones, James 'The Merry Month of May' Akashic
Not Capitalism: Individualist Anarchism Against Bosses,
Books (2004) pp. 3738
Inequality, Corporate Power, and Structural Poverty. Mi Sparks, Chris. Isaacs, Stuart 'Political Theorists in
nor Compositions; 1st edition (November 5, 2011
Context' Routledge (2004) p. 238
Bookchin, Murray. 'Post-Scarcity Anarchism' AK [172] Writing before the rise of the CarsonLong school of leftlibertarianism, historian of American anarchism David
Press (2004) p. 37
DeLeon was disinclined to treat any market-oriented vari Berkman, Alexander. 'Life of an Anarchist' Seven
ant of libertarianism as leftist; see DeLeon, David (1978).
Stories Press (2005) p. 268
The American as Anarchist: Reections on Indigenous
Radicalism. Baltimore, MD:Johns Hopkins University
[156] Chartier, Gary; Johnson, Charles W. (2011). Markets Not
Press. p. 123.
Capitalism: Individualist Anarchism Against Bosses, In-
[157]
[158]
[159]
[160]
[161]
equality, Corporate Power, and Structural Poverty. Brook[173] Gary Chartier has joined Kevin Carson, Charles Johnlyn, NY:Minor Compositions/Autonomedia
son, and others (echoing the language of Benjamin Tucker
and Thomas Hodgskin) in maintaining that, because of its
Carson, Kevin A. (2008). Organization Theory: A Liberheritage and its emancipatory goals and potential, raditarian Perspective. Charleston, SC:BookSurge.
cal market anarchism should be seenby its proponents
Carson, Kevin A. (2010). The Homebrew Industrial Revand by othersas part of the socialist tradition, and that
olution: A Low-Overhead Manifesto. Charleston, SC:
market anarchists can and should call themselves soBookSurge.
cialists. See Gary Chartier, Advocates of Freed Markets Should Oppose Capitalism, Free-Market AntiLong, Roderick T. (2000). Reason and Value: Aristotle
Capitalism?" session, annual conference, Association of
versus Rand. Washington, DC:Objectivist Center
Private Enterprise Education (Csars Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, Advocates of
Long, Roderick T. (2008). "An Interview With Roderick
Freed Markets Should Embrace 'Anti-Capitalism'"; Gary
Long"
Chartier, Socialist Ends, Market Means: Five Essays. Cp.
Johnson, Charles W. (2008).
"Liberty, Equality,
Tucker, Socialism.
Solidarity: Toward a Dialectical Anarchism. Anarchism/Minarchism: Is a Government Part of a Free Coun- [174] Chris Sciabarra is the only scholar associated with this
try? In Long, Roderick T. and Machan, Tibor Aldershot:
school of left-libertarianism who is skeptical about anarAshgate pp. 155-88.
chism; see Sciabarras Total Freedom'
10.8. REFERENCES
119
[175] Peter Vallentyne and Hillel Steiner. The origins of Left [193] Onfray says in an interview Lindividualisme anarchiste
Libertarianism. Palgrave. 2000
part de cette logique. Il clbre les individualits ... Dans
cette priode de libralisme comme horizon indpassable,
[176] Related, arguably synonymous, terms include libertarije persiste donc plaider pour lindividu.Interview des
anism, left-wing libertarianism, egalitarian-libertarianism,
lecteurs : Michel Onfray Par Marion Rousset| 1er avril
and libertarian socialism.
2005
Sundstrom, William A. "An Egalitarian-Libertarian [194] Voluntary non-submission. Spanish individualist anarManifesto.
chism during dictatorship and the second republic (1923
1938)" by Xavier Diez
Bookchin, Murray and Biehl, Janet (1997). The
Murray Bookchin Reader. New York:Cassell. p.
[195] Parallel to the social, collectivist anarchist current there
170.
was an individualist one whose partisans emphasized their
Sullivan, Mark A. (July 2003). Why the Georindividual freedom and advised other individuals to do
gist Movement Has Not Succeeded: A Personal
the same. Individualist anarchist activity spanned the full
Response to the Question Raised by Warren J.
spectrum of alternatives to authoritarian society, subvertSamuels. American Journal of Economics and Soing it by undermining its way of life facet by facet. Thus
ciology. 62:3. p. 612.
theft, counterfeiting, swindling and robbery became a way
of life for hundreds of individualists, as it was already for
[177] Vallentyne, Peter; Steiner, Hillel; Otsuka, Michael (2005).
countless thousands of proletarians. The wave of anarWhy Left-Libertarianism Is Not Incoherent, Indetermichist bombings and assassinations of the 1890s (Auguste
nate, or Irrelevant: A Reply to Fried. Philosophy and
Vaillant, Ravachol, mile Henry, Sante Caserio) and the
Public Aairs (Blackwell Publishing, Inc.) 33 (2). Repractice of illegalism from the mid-1880s to the start of
trieved 2013-07-23.
the First World War (Clment Duval, Pini, Marius Jacob,
the
Bonnot gang) were twin aspects of the same proletar[178] Hamowy, Ronald. Left Libertarianism. The Encycloian oensive, but were expressed in an individualist pracpedia of Libertarianism. p. 288
tice, one that complemented the great collective struggles
[179] See Gary Chartier, Advocates of Freed Markets Should
against capital.
Oppose Capitalism, Free-Market Anti-Capitalism?"
session, annual conference, Association of Private Enter- [196] Xavier Diez. El anarquismo individualista en Espaa
(19231938). Virus editorial. Barcelona. 2007. p. 60
prise Education (Csars Palace, Las Vegas, NV, April
13, 2010); Gary Chartier, Advocates of Freed Mar[197] Autonomie Individuelle (18871888)
kets Should Embrace 'Anti-Capitalism'"; Gary Chartier,
Socialist Ends, Market Means: Five Essays. Cp. Tucker, [198] On the fringe of the movement, and particularly in the
Socialism.
individualist faction which became relatively strong after
[180] Social Anarchism or Lifestyle Anarchism: An Unbridgeable Chasm by Murray Bookchin
[181] Anarchy after Leftism by Bob Black
[182] What is Ideology?" by Jason McQuinn
[183] [http://sniggle.net/Manifesti/groucho.php Theses on [199] Libertad tait un rvolt, qui luttait non en dehors (tel
Groucho Marxism by Bob Black
les communautaires/colonies) ni ct de la socit (les
ducationnistes), mais en son sein. Il sera nonc comme
[184] Immediatism by Hakim Bey. AK Press. 1994. p. 4
une gure de l'anarchisme individualiste, nanmoins, il ne
se revendiquera jamais ainsi, mme si il ne rejetait pas
[185] Hakim Bey. An esoteric interpretation of the I.W.W.
l'individualisme, et que Libertad se revendiquait du compreamble
munisme ; plus tard, Mauricius, qui tait un des diteurs
du journal l'Anarchie dira Nous ne nous faisions pas
[186] Anti-politics.net, Whither now? Some thoughts on cred'illusions, nous savions bien que cette libration totale de
ating anarchy by Feral Faun
l'individu dans la socit capitaliste tait impossible et que
[187] Towards the creative nothing and other writings by Renzo
la ralisation de sa personnalit ne pourrait se faire que
Novatore
dans une socit raisonnable, dont le communisme libertaire nous semblait tre la meilleure expression.. Liber[188] The rebels dark laughter: the writings of Bruno Filippi.
tad sassociait la dynamique de rvolte individuelle radicale au projet d'mancipation collective. Il insistait sur
[189] Studies in Mutualist Political Economy. Kevin Carson
la ncessit de dvelopper le sentiment de camaraderie,
[190] Contemporary Individualist Anarchism: The Broadsides
an de remplacer la concurrence qui tait la morale de la
of the Boston Anarchist Drinking Brigade 19882000 by
socit bourgeoise. "Albert Libertad
Joe Peacott, Jim Baker, & Others
[200] Machete #1. Bonnot and the Evangelists
[191] The Last Word by Feral Faun
[201] 1926 France: Georges Butaud (18681926) dies, in
[192] Biography of Anselme Bellegarrigue by Max Nettlau.
Ermont.
120
e quella profondamente socialista del movimento anarchico di lingua italiana. Questa commistione di elementi
individualisti e comunistiche caratterizza bene la corrente antiorganizzatricerappresenta lo sforzo di quanti
avvertirono in modo estremamente sensibile l'invadente
burocratismo che pervadeva il movimento operaio e
socialista.anarchismo insurrezionale in italian anarchopedia
[213] Pre-WWI France was the setting for the only documented anarchist revolutionary movement to embrace all
illegal activity as revolutionary practice. Pick-pocketing,
theft from the workplace, robbery, condence scams, desertion from the armed forces, you name it, illegalist ac- [224] At Daggers Drawn with the Existent, its Defenders and
tivity was praised as a justiable and necessary aspect of
its False Critics by anonymous
class struggle.Illegalism by Rob los Ricos
[225] Critica individualista anarchica alla modernit" by
[214] anarco-individualismo in italian anarchopedia
Michele Fabiani
[215] At this point, encouraged by the disillusionment that
followed the breakdown of the general strike, the terrorist individualists who had alwaysdespite Malatestas
inuencesurvived as a small minority among Italian
anarchists, intervened frightfully and tragically. George
Woodcock. Anarchism: A History of Libertarian Ideas
and Movements. 1962.
an
individualist
10.8. REFERENCES
121
122
[280] Ostergaard, Georey. Anarchism. The Blackwell Dictionary of Modern Social Thought. Blackwell Publishing.
p. 14.
[281] Carson, Kevin, A Mutualist FAQ.
[282] Long, Roderick. T. An Interview With Roderick Long
[283] Morris, Christopher. 1992. An Essay on the Modern State.
Cambridge University Press. p. 61. (Used synonymously
with individualist anarchism when referring to individualist anarchism that supports a market society)
[284] One is anarcho-capitalism, a form of libertarian anarchism which demands that the state should be abolished
and that private individuals and rms should control social
and economic aairs (Barbara Goodwin, Using Political Ideas, fourth edition, John Wiley & Sons (1987), pp.
137138)
[285] the 'libertarian anarchist' could on the face of it either be
in favour of capitalism or against it ... Pro-capitalist anarchism, is as one might expect, particularly prevalent in
the U.S. where it feeds on the strong individualist and libertarian currents that have always been part of the American political imaginary. To return to the point, however,
there are individualist anarchists who are most certainly
not anti-capitalist and there are those who may well be.
Tormey, Simon, Anti-Capitalism, A Beginners Guide,
Oneworld Publications, 2004, pp. 118119
[286] Friedman presents practical and economic arguments
for both libertarianism in general and libertarian anarchism, which he calls anarcho-capitalism. Burton, Daniel
C. Libertarian Anarchism: Why It Is Best For Freedom,
Law, The Economy And The Environment, And Why Direct Action Is The Way To Get It, Political Notes No. 168,
Libertarian Alliance (2001), ISSN 0267-7058 ISBN 185637-504-8, pp. 1 & 7 Note: Burton is the founder
of the Individualist Anarchist Society at the University of
California at Berkeley.
Chapter 11
123
124
11.3 Anarcho-pacism
Odonianism is anarchism. Not the bombin-the-pocket stu, which is terrorism, whatever name it tries to dignify itself with, not the
social-Darwinist economic 'libertarianism' of
the far right; but anarchism, as pregured in
early Taoist thought, and expounded by Shelley and Kropotkin, Goldman and Goodman.
Anarchisms principal target is the authoritarian State (capitalist or socialist); its principle moral-practical theme is cooperation (solidarity, mutual aid). It is the most idealistic,
and to me the most interesting, of all political
theories.[7]
Other anarchists have believed that violence (especially
self-defense) is justied as a way to provoke social upheaval which could lead to a social revolution. Errico
Malatesta, an anarchist-communist, propounded that it is
necessary to destroy with violence, since one cannot do
otherwise, the violence which denies [the means of life
and for development] to the workers.[8] Anarchists with
this view advocate violence insofar as they see it to be
necessary in ridding the world of exploitation, and especially states. Emma Goldman included in her denition
of Anarchism the observation that all governments rest on
violence, and this is one of the many reasons they should
be opposed. Goldman herself didn't oppose tactics like
assassination in her early career, but changed her views
after she went to Russia, where she witnessed the violence
of the Russian state and the Red Army. From then on she
condemned the use of terrorism, especially by the state,
and advocated violence only as a means of self-defense.
Goldmans views were in keeping with those of Johann
Most, who advocated propaganda of the deed.
11.5 References
[1] Fowler, R.B. The Western Political Quarterly, Vol. 25,
No. 4. (Dec. 1972), pp. 743-744
[2] right of self-defense
[3] (our emphasis)
[4] Thoreau, Henry. Rosenblum, Nancy, ed. Thoreau: Political Writings. Cambridge University Press. p. xxiv. ISBN
0521476755.
[5] Resiting the Nation State, the pacist and anarchist tradition by Georey Ostergaard
[6] Anarchism and the Movement for a New Society: Direct Action and Pregurative Community in the 1970s and
80s by Andrew Cornell
[7] Ursula K. Le Guin|Preface of 'The Day Before the Revolution' ('In Memorial to Paul Goodman 1911-1972'), published in the anthology 'The Winds Twelve Quarters Vol2'
[8] The revolutionary haste by Errico Malatesta
125
Chapter 12
Green anarchism
Green anarchism (or eco-anarchism) is a school of
thought within anarchism which puts a particular emphasis on environmental issues. A green anarchist theory
is normally one that extends anarchist ideology beyond
a critique of human interactions, and includes a critique
of the interactions between humans and non-humans as
well.[1] This often culminates in an anarchist revolutionary praxis that is not merely dedicated to human liberation, but also to some form of ecological liberation,[2]
and that aims to bring about an environmentally sustainable anarchist society.
Important early inuences were Henry David Thoreau,
Leo Tolstoy[3] and lise Reclus.[4] In the late 19th
century there emerged anarcho-naturism as the fusion of anarchism and naturist philosophies within
individualist anarchist circles in France, Spain, Cuba,[5]
and Portugal.[3][6] Important contemporary currents
(some of which may be mutually exclusive) include
anarcho-primitivism, which oers a critique of technology and argues that anarchism is best suited to pre"civilised ways of life, veganarchism, which argues that
human liberation and animal liberation are inseparable,[7]
and social ecology, which argues that the hierarchical Henry David Thoreau, inuential early green-anarchist who
domination of nature by human stems from the hierar- wrote Walden
chical domination of human by human.[8]
126
127
governments that always try to homogenize diverse geographical areas.
12.1.2
lise Reclus
Reclus advocated nature conservation and opposed meateating and cruelty to animals. He was a vegetarian.[14]
As a result, his ideas are seen by some historians as anticipating the modern social ecology and animal rights
movements.[15] Shortly before his death, Reclus completed L'Homme et la terre (1905).[16] In it, he added to his
previous greater works by considering humanitys development relative to its geographical environment. Reclus
was also an early proponent of naturism.[4]
12.1.3 Anarcho-naturism
Main article: Anarcho-naturism
In the late 19th century Anarchist naturism appeared as the union of anarchist and naturist
philosophies.[3][17][18][19] Mainly it had importance within individualist anarchist circles[6][20] in
Spain,[3][6][18] France,[6][21] Portugal,[22] and Cuba.[23]
lise Reclus, French anarchist geographer and early environmentalist
128
naturist.[28] He participated alongside Henri Beylie and
mile Gravelle in many journals such as La Nouvelle Humanit and La Vie Naturelle, which promoted anarchistnaturism. In 1902, he was one of the main initiators,
alongside Georges Butaud and Sophie Zakowska, of the
cooperative Colonie de Vaux established in Essmes-surMarne, in l'Aisne.
Zislys political activity, primarily aimed at supporting a
return to 'natural life' through writing and practical involvement, stimulated lively confrontations within and
outside the anarchist environment. Zisly vividly criticized
progress and civilization, which he regarded as 'absurd,
ignoble, and lthy.' He openly opposed industrialization, arguing that machines were inherently authoritarian,
defended nudism, advocated a non-dogmatic and nonreligious adherence to the 'laws of nature,' recommended
a lifestyle based on limited needs and self-suciency, and
disagreed with vegetarianism, which he considered 'antiscientic.'"[29]
Cuba
The historian Kirwin R. Schaer in his study of
Cuban anarchism reports anarcho-naturism as A third
strand within the islands anarchist movement alongside
anarcho-communism and anarcho-syndicalism.[5] Naturism was a global alternative health and lifestyle movement. Naturists focused on redening ones life to live
simply, eat cheap but nutritious vegetarian diets, and raise
ones own food if possible. The countryside was posited
as a romantic alternative to urban living, and some naturists even promoted what they saw as the healthful benets of nudism. Globally, the naturist movement counted
anarchists, liberals, and socialists as its followers. However, in Cuba a particular anarchist dimension evolved
led by people like Adrin del Valle, who spearheaded the
Cuban eort to shift naturisms focus away from only individual health to naturism having a social emancipatory function.[5]
Schaer reports the inuence that anarcho-naturism had
outside naturists circles. So For instance, nothing inherently prevented an anarcho-syndicalist in the Havana
restaurant workers union from supporting the alternative health care programs of the anarcho-naturists and
seeing those alternative practices as revolutionary."".[5]
Anarcho-naturists promoted a rural ideal, simple living, and being in harmony with Nature as ways to save
the laborers from the increasingly industrialized character
of Cuba. Besides promoting an early twentieth-century
"back-to-the-land" movement, they used these romantic
images of Nature to illustrate how far removed a capitalist industrialized Cuba had departed from an anarchist view of natural harmony.[5] The main propagandizer in Cuba of anarcho-naturism was the Catalonia born
Adrin del Valle (aka Palmiro de Lidia)...Over the following decades, Del Valle became a constant presence
in not only the anarchist press that proliferated in Cuba
Isaac Puente
Isaac Puente was an inuential Spanish anarchist during the 1920s and 1930s and an important propagandist of anarcho-naturism,[34][35] was a militant of both
the CNT anarcho-syndicalist trade union and Iberian Anarchist Federation. He published the book El Comunismo Libertario y otras proclamas insurreccionales y
naturistas (en:Libertarian Communism and other insurrectionary and naturist proclaims) in 1933, which sold
around 100,000 copies,[36] and wrote the nal document
for the Extraordinary Confederal Congress of Zaragoza
of 1936 which established the main political line for
the CNT for that year.[37] Puente was a doctor who approached his medical practice from a naturist point of
view.[34] He saw naturism as an integral solution for the
working classes, alongside Neo-Malthusianism, and believed it concerned the living being while anarchism addressed the social being.[38] He believed capitalist societies endangered the well-being of humans from both
a socioeconomic and sanitary viewpoint, and promoted
anarcho-communism alongside naturism as a solution.[34]
Other countries
Naturism also met anarchism in the United Kingdom.
In many of the alternative communities established in
Britain in the early 1900s nudism, anarchism, vegetarianism and free love were accepted as part of a politically radical way of life. In the 1920s the inhabitants
of the anarchist community at Whiteway, near Stroud
in Gloucestershire, shocked the conservative residents of
the area with their shameless nudity.[39] In Italy, during the IX Congress of the Italian Anarchist Federation in Carrara in 1965, a group decided to split o
from this organization and created the Gruppi di Iniziativa Anarchica. In the seventies, it was mostly composed of veteran individualist anarchists with an orientation of pacism, naturism, etc,....[40] American anarchosyndicalist Sam Dolgo shows some of the criticism that
some people on the other anarchist currents at the time
had for anarcho-naturist tendencies. Speaking of life at
the Stelton Colony of New York in the 1930s, noted with
disdain that it, like other colonies, was infested by vegetarians, naturists, nudists, and other cultists, who sidetracked true anarchist goals. One resident always went
barefoot, ate raw food, mostly nuts and raisins, and refused to use a tractor, being opposed to machinery, and
he didn't want to abuse horses, so he dug the earth himself. Such self-proclaimed anarchists were in reality oxcart anarchists, Dolgo said, who opposed organization
and wanted to return to a simpler life. In an interview
with Paul Avrich before his death, Dolgo also grumbled,
I am sick and tired of these half-assed artists and poets
129
who object to organization and want only to play with
their belly buttons."".[41]
130
Farm near Johannesburg, South Africa, having been inspired by Tolstoys ideas. The colony comprising 1,100
acres (4.5 km2 ) was funded by the Gandhian Herman
Kallenbach and placed at the disposal of the satyagrahis
from 1910.[47] He also inspired similar communal exper-
[...] there seems to be only one cause behind all forms of social misery: bigness. Oversimplied as this may seem, we shall nd the
idea more easily acceptable if we consider that
bigness, or oversize, is really much more than
just a social problem. It appears to be the
one and only problem permeating all creation.
Whenever something is wrong, something is
too big. [...] And if the body of a people becomes diseased with the fever of aggression,
131
post-scarcity societies, and can thus imagine the fulllment of the social and cultural potentialities latent in a
technology of abundance.[63] The self-administration of
society is now made possible by technological advancement and, when technology is used in an ecologically sensitive manner, the revolutionary potential of society will
be much changed.[64] In 1982, his book The Ecology of
Freedom had a profound impact on the emerging ecology movement, both in the United States and abroad. He
was a principal gure in the Burlington Greens in 198690, an ecology group that ran candidates for city council on a program to create neighborhood democracy. In
From Urbanization to Cities (originally published in 1987
as The Rise of Urbanization and the Decline of Citizenship), Bookchin traced the democratic traditions that inuenced his political philosophy and dened the implementation of the libertarian municipalism concept. A few
years later The Politics of Social Ecology, written by his
partner of 20 years, Janet Biehl, briey summarized these
ideas.
ticial system which eliminates or subordinates the natural world. Today, he argues, the technological society is
generally held sacred (cf. Saint Steve Jobs[67] ). Since he
denes technique as the totality of methods rationally arrived at, and having absolute eciency (for a given stage
of development) in every eld of human activity,[68] it is
clear that his sociological analysis focuses not on the society of machines as such, but on the society of ecient
132
techniques.
Murray Bookchin
12.3.3
Fredy Perlman
12.3.4
133
Anarcho-primitivism
John Zerzan
Main article: John Zerzan
John Zerzan is an American anarchist and primitivist
philosopher and author. His works criticize agricultural
civilization as inherently oppressive, and advocate drawing upon the ways of life of hunter gatherers as an inspiration for what a free society should look like. Some
subjects of his criticism include domestication, language,
symbolic thought (such as mathematics and art) and the
concept of time.
His ve major books are Elements of Refusal (1988),
Future Primitive and Other Essays (1994), Running on
Emptiness (2002), Against Civilization: Readings and Reections (2005) and Twilight of the Machines (2008).
Zerzan was one of the editors of Green Anarchy, a controversial journal of anarcho-primitivist and insurrectionary
anarchist thought. He is also the host of Anarchy Radio in Eugene on the University of Oregon's radio station KWVA. He has also served as a contributing editor at Anarchy Magazine and has been published in magazines such as AdBusters. He does extensive speaking
tours around the world, and is married to an indepen-
134
dent consultant to museums and other nonprot organizations. In 1974, Black and Red Press published Unions
Against Revolution by Spanish ultra-left theorist Grandizo
Munis that included an essay by Zerzan which previously
appeared in the journal Telos. Over the next 20 years,
Zerzan became intimately involved with the Fifth Estate,
Anarchy: A Journal of Desire Armed, Demolition Derby
and other anarchist periodicals. He began to question civilization in the early 80s, after having sought to confront
issues around the neutrality of technology and division of
labour, at the time when Fredy Perlman was making similar conclusions.[75]
Veganarchism or vegan anarchism, is the political philosophy of veganism (more specically animal liberation and earth liberation) and anarchism,[79][80] creating a
combined praxis that is designed to be a means for social
Green Anarchy
revolution.[81][82] This encompasses viewing the state as
unnecessary and harmful to animals, both human and
Main article: Green Anarchy
non-human, whilst practising a vegan lifestyle. It is either
perceived as a combined theory, or that both philosophies
Green Anarchy was a magazine published by a collec- are essentially the same.[83] It is further described as an
tive located in Eugene, Oregon. The magazines focus anti-speciesist perspective on green anarchism, or an anwas primitivism, post-left anarchy, radical environmen- archist perspective on animal liberation.[82]
talism, African American struggles, anarchist resistance,
Veganarchists typically view oppressive dynamics within
indigenous resistance, earth and animal liberation, antisociety to be interconnected, from statism, racism and
capitalism and supporting political prisoners. It had a
sexism to human supremacy[84] and redene veganism
circulation of 8,000, partly in prisons, the prison subas a radical philosophy that sees the state as harmful to
scribers given free copies of each issue as stated in the
animals.[85] Those who believe in veganarchy can be eimagazine.[76] Green Anarchy was started in 2000 and in
ther against reform for animals or for it, although do not
2009 the Green Anarchy website shut down, leaving a limit goals to changes within the law.[86][87]
nal, brief message about the cessation of the magazines
publication. The subtitle of the magazine is An AntiCivilization Journal of Theory and Action. Author John
12.3.6 Derrick Jensen
Zerzan was one of the publications editors.[77]
Main article: Derrick Jensen
Species Traitor
Main article: Species Traitor
Species Traitor is a sporadically published journal of
insurrectionary anarcho-primitivism. It is printed as
a project of Black and Green Network and edited by
anarcho-primitivist writer, Kevin Tucker.[78] ST was initially labeled as a project of the Coalition Against Civilization (CAC) and the Black and Green Network (BAG).
The CAC was started towards the end of 1999 in the
aftermath of the massive street protests in Eugene (Reclaim the Streets) and in Seattle (WTO) of that year.
That aftermath gave a new voice and standing for green
anarchist and anarcho-primitivist writers and viewpoints
within both the anarchist milieu and the culture at large.
The rst issue came out in winter of 2000-2001 (currently
out of print) and contained a mix of reprints and some
original articles from Derrick Jensen and John Zerzan
among others. Issue two came in the following year in the
wake of Sept. 11 and took a major step from the rst issue in becoming something of its own rather than another
mouthpiece of green anarchist rhetoric. The articles took
a more in depth direction opening a more analytical and
12.3.7
CrimethInc.
135
to be confused with ecoterrorism). Organizing themselves through groups like Earth First!, Root Force, or
more drastically, the Earth Liberation Front (ELF), Earth
Liberation Army (ELA) and Animal Liberation Front
(ALF). They may take direct action against what they see
as systems of oppression, such as the logging industry,
the meat and dairy industries, animal testing laboratories,
genetic engineering facilities and, more rarely, government institutions.
Such actions are usually, though not always, non-violent,
with groups such as The Olga Cell attempting assassinations of nuclear scientists, and other related groups
sending letterbombs to nano tech and nuclear tech-related
targets.[107] Though not necessarily Green anarchists, activists have used the names Animal Rights Militia, Justice
Department and Revolutionary Cells among others, to
claim responsibility for openly violent attacks.
Convictions
Main articles: GANDALF trial, SHAC 7 and Stop
Huntingdon Animal Cruelty Operation Achilles
Rod Coronado is an eco-anarchist and is an unocial
spokesperson for the Animal Liberation Front and Earth
Liberation Front. On February 28, 1992, Coronado carried out an arson attack on research facilities at Michigan
State University (MSU), and released mink from a nearby
research farm on campus, an action claimed by the ALF,
and for which Coronado was subsequently convicted.
In 1997, the editors of Green Anarchist magazine and two
British supporters of the Animal Liberation Front were
tried in connection with conspiracy to incite violence, in
what came to be known as the GANDALF trial.
136
Green anarchist Tre Arrow[108][109] was sought by the FBI
in connection with an ELF arson on April 15, 2001 at
Ross Island Sand and Gravel in Portland, torching three
trucks amounting of $200,000 in damage. Another arson occurred a month later at Ray Schoppert Logging
Company in Estacada, Oregon, on June 1, 2001 against
logging trucks and a front loader, resulting in $50,000
damage.[110] Arrow was indicted by a federal grand jury
in Oregon and charged with four felonies for this crime
on October 18, 2002.[111] On March 13, 2004, after eeing to British Columbia, he was arrested in Victoria for
stealing bolt cutters and was also charged with being in
Canada illegally.[112] He was then sentenced on August
12, 2008 to 78 months in federal prison for his part in the
arson and conspiracy ELF attacks in 2001.[113][114]
In January 2006, Eric McDavid, a green
anarchist,[115][116] was convicted of conspiring to
use re or explosives to damage corporate and government property.[117] On March 8, he formally declared
a hunger strike due to the jail refusing to provide him
with vegan food. He has been given vegan food o
and on since.[118] In September 2007, he was convicted
on all counts after the two activists he conspired with
pled guilty testied against him.[117][119][120] An FBI
condential source named Anna was revealed as a
fourth participant, in what McDavids defense argued
was entrapment.[121] In May 2008, he was sentenced to
nearly 20 years in prison.[122][123]
On March 3, 2006, a federal jury in Trenton, New Jersey convicted six members of SHAC, including greenanarchist Joshua Harper,[124][125][126] for terrorism and
Internet stalking, according to the New York Times, nding them guilty of using their website to incite attacks
on those who did business with Huntingdon Life Sciences
HLS.[127] In September 2006, the SHAC 7 received jail
sentences of 3 to 6 years.
Other prisoners
Marco Camenisch; Italian green anarchist accused
of arson against electricity pylon.[128][129]
Nicole Vosper; green anarchist who pleaded guilty
to charges against HLS.[130][131]
Marie Jeanette Mason #04672-061, FMC Carswell,
Federal Medical Center, P.O. Box 27137, Fort
Worth, TX 76127, USA. Serving 21 years and 10
months for her involvement in an ELF arson against
a University building carrying out Genetically Modied crop tests. Marie also pleaded guilty to conspiring to carry out ELF actions and admitted involvement in 12 other ELF actions. (vegan).[132]
12.5 References
[1] 'Green Anarchism: Towards the Abolition of Hierarchy'
[2] 'Steve Best on total liberation'
[3] EL NATURISMO LIBERTARIO EN LA PENNSULA
IBRICA (1890-1939) by Jose Maria Rosello
[4] The pioneers
[5] Introduction to Anarchism and countercultural politics in
early twentieth-century Cuba by Kirwin R. Shaer
[6] LA INSUMISIN VOLUNTARIA. EL ANARQUISMO INDIVIDUALISTA ESPAOL DURANTE
LA DICTADURA Y LA SEGUNDA REPBLICA
(1923-1938)" by Xavier Diez
[7] 'Animal Liberation and Social Revolution'
[8] While almost all forms of modern anarchism consider
themselves to have an ecological dimension, the specically eco-anarchist thread within anarchism has two main
focal points, Social Ecology and primitivist."An Anarchist FAQ by Various authors
[9] Su obra ms representativa es Walden, aparecida en
1854, aunque redactada entre 1845 y 1847, cuando
Thoreau decide instalarse en el aislamiento de una cabaa
en el bosque, y vivir en ntimo contacto con la naturaleza,
en una vida de soledad y sobriedad. De esta experiencia, su losofa trata de transmitirnos la idea que resulta necesario un retorno respetuoso a la naturaleza, y
que la felicidad es sobre todo fruto de la riqueza interior
y de la armona de los individuos con el entorno natural. Muchos han visto en Thoreau a uno de los precursores del ecologismo y del anarquismo primitivista representado en la actualidad por John Zerzan. Para George
12.5. REFERENCES
137
138
Youtube.com.
12.5. REFERENCES
[65] Taylor, Paul A. and Jan Ll. Harris. Digital Matters: The
Theory and Culture of the Matrix. (London: Routledge,
2005), 23.
[66] Ellul, Jacques. The Technological Society, trans. John
Wilkinson (New York: Random House, 1964), 79.
[67] Brooks, Michael E. Death of Secular Saint Steve Jobs in a
Theologically Devoid Culture The Christian Post Sept. 2,
2012
[68] Ellul, Jacques. The Technological Society, trans. John
Wilkinson (New York: Random House, 1964), Note to
the Reader.
[69] Ward, Colin (2004). Anarchism: A Very Short Introduction. Oxford University Press, USA. ISBN 0-19-2804774.
[70] Bookchin, Murray (1994). The Philosophy of Social Ecology: Essays on Dialectical Naturalism. Black Rose Books.
pp. 119120. ISBN 978-1-55164-018-1.
[71] Janet Biehl: Short Biography & Selected Works. Canto
Libertrio. Retrieved 19 September 2011.
[72] Left Green Perspectives (1988-1998)". Institute for Social Ecology. Retrieved 19 September 2011.
[73] Biehl, Janet. The Murray Bookchin Reader: Introduction. Anarchy Archives. Retrieved 19 September 2011.
139
[83] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, inside page.
[84] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 7.
[85] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 9.
[86] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 8.
[87] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 12.
[88] Endgame, Volume 1: The Problem of Civilization, Seven
Stories Press (ISBN 1-58322-730-X), p. 17.
[89] Sean Esbjrn-Hargens; Michael E. Zimmerman (2009).
Integral ecology: uniting multiple perspectives on the natural world. p. 492.
[76] Wild Times Ahead by Bill O'Driscoll, Pittsburgh City Paper, 7/13/2006
[77] Link label
[78] Wild Times Ahead: Waiting for the End of Civilization
with Anarcho-Primitivist Kevin Tucker. Pittsburgh City
Paper. 2006-07-13. Retrieved 2009-11-03.
[79] Alberwite, Jonny. Why Veganism if for the Common Good
of All Life, Animal Liberation Front Supporters Group
Newsleter April 2009, p7-8.
[80] Veganarchy.net. Veganarchy: Issue 1, July 2009.
[81] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 6.
[82] Dominick, Brian. Animal Liberation and Social Revolution: A vegan perspective on anarchism or an anarchist
perspective on veganism, third edition, Firestarter Press,
1997, page 5.
Crimethinc.com.
Re-
140
[98] 3 plead guilty in attempts at arson. The Sacramento Bee. [120] [ECO-TERRORIST CONVICTED: Sacramento federal
2005-10-15.
jury convicts Eric McDavid with conspiracy to commit
domestic terrorism. Federal Bureau of Investigation. 27
[99] Schachtman, Noah (2004-08-17). Hackers Take Aim at
September 2007. Retrieved 12 March 2008.
GOP. Wired. Retrieved 2008-02-22.
[121] Weigel, Rafal (27 September 2007). Convicted Of Plot[100] Deagon, Brian (2004-10-22). GOP Sites Hit By Denial
ting To Blow Up Nimbus Dam. CW31. Retrieved 27
Of Service Attack; Hard To Tell Who Culprits Are. InApril 2008.
vestors Business Daily.
[122] McDavid Sentenced to 20 Years in Prison as a Terrorist,
[101] Power, Matthew (March 2008). Mississippi Drift
Green Is The New Red, May 9, 2008.
(PDF). Harpers Magazine: 5463. Retrieved 2008-03[123] 'Eco-terrorist' gets 20 years for plotting bombing cam10.
paign 'Eco-terrorist' gets 20 years for plotting bombing
campaign, Turkish Press, May 9, 2008.
[102] pfm (2008-05-28). Fourth FFOL Printing Hits the
Streets. CrimethInc. Far East Blog. Retrieved 2008-06[124] Statement from Joshua Harper - SHAC 7, Infoshop, July
14.
17, 2008.
[103] Nicholas, Lucy (Spring 2007). Approaches to Gender,
[125] Eco-Terrorism: Extremism in the Animal Rights and EnPower and Authority in Contemporary Anarcho-punk:
vironmental Movements, Anti-Defamation League, 2005.
Poststructuralist Anarchism?" (PDF). ESharp (9). ISSN
1742-4542. Retrieved 2008-04-07.
[126] Conict Industry, Fur Commission USA, August 12, 2001.
[104] Let Me Light My Cigarette on Your Burning Blockade. [127] Six Animal Rights Advocates Are Convicted Of TerrorCrimethinc.com. Retrieved 2007-10-31.
ism, New York Times, March 3, 2006
[105] D., Brian. How I Spent My Permanent Vacation. [128] Newsletter 150, The Nuclear Resister.
Crimethinc.com. Retrieved 2008-01-13.
[129] Prisoner Addresses, Earth Liberation Prisoner Support
Network.
[106] The man, the activist, rst published in Arkangel.
[107] Anarchists attack science, Nature, May 28, 2012
[108] Anarchist Eco-Terrorist Tre Arrow To Be Deported, [131] Support Nicole Vosper - Green Anarchist / SHAC Prisoner, Indymedia UK, March 19, 2009.
Toronoto Sun, May 6, 2006.
[109] Tre Arrow says hes not guilty of burning trucks, Portland [132] Support Marie Mason - Green Anarchist / Green Scare.
Tribune, May 4, 2008.
[110] Tre Arrow sentenced to 6 1 2 years in prison, Oregon Live,
August 12, 2008.
[111] EPA Misled Public on Quality of U.S. Drinking Water.
Environment News Service. March 16, 2004. Retrieved
17 June 2007.
[112] Hunting Americas Most Wanted Eco-Terrorist : Rolling
Stone
[113] Eco-arsonist Sentenced to 78 Months Prison, Most
Wanted Hoes, August 13, 2008.
[114] Denson, Bryan (March 1, 2008). Fugitive Tre Arrow
back in Portland. The Oregonian.
[115] About Eric McDavids Sentencing, Animal Liberation
Front Website, May 11, 2008.
[116] Update, Support Eric, February 16, 2006.
[117] Eco-Terror Suspect Guilty in Bomb Plot, News 10,
September 27, 2007.
12.6 Bibliography
Biehl, Janet. Finding our Way. Rethinking Ecofeminist Politics (1991) ISBN 0-921689-78-0
Biehl, Janet. Ecofascism: Lessons from the German
Experience (1996) ISBN 1-873176-73-2
Biehl, Janet. The Politics of Social Ecology: Libertarian Municipalism (1997) ISBN 1-55164-100-3
Biehl, Janet. The Murray Bookchin Reader (1997)
ISBN 0-304-33874-5
Biehl, Janet. Mumford Gutkind Bookchin: The
Emergence of Eco-Decentralism (2011) ISBN 97882-93064-10-7
Biehl, Janet and Staudenmaier, Peter). Ecofascism:
Lessons from the German Experience (1995)
12.6. BIBLIOGRAPHY
Bookchin, Murray. The Limits of the City (1973)
ISBN 0-06-091013-5.
Bookchin, Murray. Toward an Ecological Society
(1980) ISBN 0-919618-98-7.
141
Jensen, Derrick. 2002 The Culture of Make Believe, New York: Context Books, ISBN 1-89395628-8 Republished 2004 by Chelsea Green Publishing Company, ISBN 978-1-931498-57-9
Bookchin, Murray. The Philosophy of Social Ecology: Essays on Dialectical Naturalism (1990 and
1996) Montreal: Black Rose Books ISBN 978-155164-019-8
Bookchin, Murray.
Re-Enchanting Humanity
(1995) ISBN 0-304-32843-X.
Bookchin, Murray. Social Ecology and Communalism, with Eirik Eiglad, AK Press, 2007
CrimethInc. Days of War, Nights of Love Crimethink For Beginners (2001)
Jensen, Derrick. 2006, Endgame, Volume 2: Resistance, Seven Stories Press, ISBN 1-58322-724-5
142
Jensen, Derrick. 2012, Earth at Risk: Building a Resistance Movement to Save the Planet (edited by D.J.
and Lierre Keith), PM Press, ISBN 978-1-60486674-2
Kohr, Leopold. The Breakdown of Nations, Routledge & K. Paul, 1957 (1986 Routledge version
at books.google.com); Chelsea Green Publishing
Company edition, 2001.
Kohr, Leopold. The Overdeveloped Nations: The
Diseconomies Of Scale, Schocken, 1978.
Kohr, Leopold. *Disunion Now: A Plea for a Society based upon Small Autonomous Units, originally published in The Commonweal (26 September 1941) under the pseudonym Hans Kohr.Telos 91
(Spring 1992). New York: Telos Press. 1941
Mannin, Ethel. Small is Beautiful: Selected Writings
from the complete works. Posthumous collection,
Vienna, 1995.
Mannin, Ethel. Bread and Roses: A Utopian Survey
and Blue-Print. 1944
Perlman, Fredy.
Leviathan
Future Primitive.
Autonomedia,
Chapter 13
Eco-socialism
Green red redirects here. For other uses, see Red
green (disambiguation).
Green socialism redirects here. For the model of
government inspired by Muammar Gadda, see Third
International Theory.
Eco-socialists advocate dismantling capitalism, focusing on common ownership of the means of production by freely associated producers, and restoring the
commons.[1]
13.1 Ideology
History
1880s-1930s - Marx, Morris and inuence on the Russian Revolution
143
144
13.2.2
Ecoanarchism
13.2. HISTORY
ment and, when technology is used in an ecologically sensitive manner, the revolutionary potential of society will
be much changed.[39] In 1982, his book The Ecology of
Freedom had a profound impact on the emerging ecology
movement, both in the United States and abroad. He was
a principal gure in the Burlington Greens in 1986-90,
an ecology group that ran candidates for city council on
a program to create neighborhood democracy.
Bookchin later developed a political philosophy to complement social ecology which he called "Communalism"
(spelled with a capital C to dierentiate it from other
forms of communalism). While originally conceived as a
form of Social anarchism, he later developed Communalism into a separate ideology which incorporates what he
saw as the most benecial elements of Anarchism, Marxism, syndicalism, and radical ecology.
145
Greens adopted a policy of proscription of other political groups in August 1991.[45] The DSP also published a
comprehensive policy resolution, Socialism and Human
Survival in book form in 1990, with an expanded second edition in 1999 entitled Environment, Capitalism
& Socialism.[46]
The Green Party of England and Wales features an ecosocialist group, Green Left, that was founded in June
2005 and whose members hold a number of inuential positions within the party, including both the for-
146
13.2.6
regimes
Eco-socialism has had a minor inuence over developments in the environmental policies of what can be called
existing socialist" regimes, notably the Peoples Republic of China. Pan Yue, Deputy Director of the PRC's
State Environmental Protection Administration, has acknowledged the inuence of eco-socialist theory on his
championing of environmentalism within China, which
has gained him international acclaim (including being
nominated for the Person of the Year Award 2006 by The
New Statesman,[53] a British current aairs magazine).
Yue stated in an interview that, while he often nds ecosocialist theory too idealistic and lacking ways of solving actual problems, he believes that it provides politi- 13.3 Critique of capitalist expancal reference for Chinas scientic view of development,
sion and globalisation
gives socialist ideology room to expand and oers a
theoretical basis for the establishment of fair international
Merging
aspects
of
Marxism,
socialism,
rules on the environment.
environmentalism and ecology, eco-socialists genHe echoes much of eco-socialist thought, attacking in- erally believe that the capitalist system is the cause of
ternational environmental inequality, refusing to focus social exclusion, inequality and environmental degraon technological xes and arguing for the construction dation through globalization and imperialism under
of a harmonious, resource-saving and environmentally- the supervision of repressive states and transnational
friendly society. He also shows a knowledge of eco- structures.
socialist history, from the convergence of radical green
politics and socialism and their political "red-green al- In the Ecosocialist manifesto, Kovel and Lwy suggest
liances" in the post-Soviet era. This focus on eco- that capitalist expansion causes both crises of ecology
socialism has informed an essay, On Socialist Ecologi- through rampant industrialization" and societal breakcal Civilisation, published in September 2006, which, ac- down that springs from the form of imperialism known
cording to chinadialogue, sparked debate in China.[54] as globalization. They believe that capitalisms expanThe current Constitution of Bolivia, promulgated in sion exposes ecosystems" to pollutants, habitat destruc2009, is the rst both ecologic and pro-socialist Consti- tion and resource depletion, reducing the sensuous vitaltution in the world, making the Bolivian state ocially ity of nature to the cold exchangeability required for the
accumulation of capital", while submerging the majority
ecosocialist.[55]
of the worlds people to a mere reservoir of labor power
as it penetrates communities through "consumerism and
13.2.7 Ecosocialist International Network depoliticization.[1]
(EIN) and other international eco- Other eco-socialists, like Wall, highlight how, in
the Global South, free-market capitalism structures
socialist organisations
economies to produce export-geared crops that take waIn 2007, it was announced that attempts to form an ter from traditional subsistence farms, increasing hunger
Ecosocialist International Network (EIN) would be made and the likelihood of famine; furthermore, forests are inand an inaugural meeting of the International occurred on creasingly cleared and enclosed to produce cash crops that
147
Furthermore, Guha and Martinez-Alier blame globalization for creating increased levels of waste and pollution,
and then dumping the waste on the most vulnerable in
society, particularly those in the Global South.[11] Others have also noted that capitalism disproportionately affects the poorest in the Global North as well, leading to
examples of resistance such as the environmental justice
movement in the USA, consisting of working-class people and ethnic minorities who highlight the tendency for
waste dumps, major road projects and incinerators to be
constructed around socially excluded areas. However, as
Wall highlights, such campaigns are often ignored or persecuted precisely because they originate among the most
marginalized in society: the African-American radical
green religious group MOVE, campaigning for ecological revolution and animal rights from Philadelphia, had
many members imprisoned or even killed by US authorities from the 1970s onwards.[19]
Eco-socialism disagrees with the elite theories of capitalism, which tend to label a specic class or social group
as conspirators who construct a system that satises their
greed and personal desires. Instead, eco-socialists suggest that the very system itself is self-perpetuating, fuelled by extra-human or impersonal forces. Kovel
uses the Bhopal industrial disaster as an example. Many
anti-corporate observers would blame the avarice of those
at the top of many multi-national corporations, such as
the Union Carbide Corporation in Bhopal, for seemingly
isolated industrial accidents. Conversely, Kovel suggests
that Union Carbide were experiencing a decrease in sales
that led to falling prots, which, due to stock market
conditions, translated into a drop in share values. The
depreciation of share value made many shareholders sell
their stock, weakening the company and leading to costcutting measures that eroded the safety procedures and
mechanisms at the Bhopal site. Though this did not, in
Kovels mind, make the Bhopal disaster inevitable, he
148
sees as a form of producing energy that is advertised as
an alternative to carbon-intensive, non-renewable fossil
fuels, but creates long-term radioactive waste and other
dangers to health and security. While O'Connor believes that capitalism is capable of spreading out its economic supports so widely that it can aord to destroy
one ecosystem before moving onto another, he and many
other eco-socialists now fear that, with the onset of globalization, the system is running out of new ecosystems.[62]
Kovel adds that capitalist rms have to continue to extract
prot through a combination of intensive or extensive exploitation and selling to new markets, meaning that capitalism must grow indenitely to exist, which he thinks is
impossible on a planet of nite resources.[12]
logical xes
149
icised carbon trading in this way, suggesting that it aug- vision of a capitalism of small producers, freely exments existing class inequality and gives the largest 'play- changing with each other, which is self-regulating and
ers... substantial control over the whole 'game'".[65]
competitive.[12]
In addition, Kovel criticises the defeatism of
voluntarism in some local forms of environmentalism
that do not connect: he suggests that they can be drawn
o into individualism" or co-opted to the demands of
capitalism, as in the case of certain recycling projects,
where citizens are induced to provide free labor to
waste management industries who are involved in the
capitalization of nature. He labels the notion on
voluntarism "ecopolitics without struggle.[12]
Technological xes to ecological problems are also rejected by eco-socialists. Saral Sarkar has updated the
thesis of 1970s 'limits to growth' to exemplify the limits
of new capitalist technologies such as hydrogen fuel cells,
which require large amounts of energy to split molecules
to obtain hydrogen.[66] Furthermore, Kovel notes that
events in nature are reciprocal and multi-determined
and can therefore not be predictably xed"; socially,
technologies cannot solve social problems because they
are not mechanical. He posits an eco-socialist analysis, developed from Marx, that patterns of production and social organisation are more important than the
forms of technology used within a given conguration of
society.[12]
The school is represented by thinkers like David Korten who believe in regulated markets checked by
government and civil society but, for Kovel, they do not
provide a critique of the expansive nature of capitalism away from localised production and ignore questions of class, gender or any other category of domination. Kovel also criticises their fairy-tale view of history, which refers to the abuse of "natural capital" by the
materialism of the Scientic Revolution, an assumption
that, in Kovels eyes, seems to suggest that nature had
toiled to put the gift of capital into human hands, rather
than capitalism being a product of social relations in human history.[12]
13.5.2
Eco-socialists have based their ideas for political strategy on a critique of several dierent trends in Green economics. At the most fundamental level, eco-socialists reject what Kovel calls "ecological economics" or the ecological wing of mainstream economics for being uninterested in social transformation. He furthers rejects
the Neo-Smithian school, who believe in Adam Smith's
150
13.5.3
13.5.4
Critique of bioregionalism
151
13.5.7
152
cumulation, leading to a vicious cycle that led to its Kovel focuses on working-class involvement in the forcollapse.[12]
mation of eco-socialist parties or their increased involvement in existing Green Parties; however, he believes that,
unlike many other forms of socialist analysis, there is
13.6.2 Critique of the wider socialist move- no privileged agent or revolutionary class, and that there
is potential for agency in numerous autonomous, grassment
roots individuals and groups who can build preguraBeyond the forms of 'actually existing socialism', Kovel tive projects for non-violent radical social change. He
criticises socialists in general as treating ecology as an denes preguration as the potential for the given to
afterthought and holding a naive faith in the ecological contain the lineaments of what is to be, meaning that a
capacities of a working-class dened by generations of moment toward the future exists embedded in every point
[12]
capitalist production. He exemplies David McNally, of the social organism where a need arises.
who advocated increasing consumption levels under so- If everything has pregurative potential, Kovel notes
cialism, which, for Kovel, contradicts any notion of nat- that forms of potential ecological production will be
ural limits. He also criticises McNallys belief in re- scattered, and thus suggests that the task is to free
leasing the positive side of capital's self-expansion[69] them and connect them. While all human ecosystems"
after the emancipation of labor; instead, Kovel argues have ecosocialist potential, Kovel points out that ones
that a socialist society would seek not to become larger such as the World Bank have low potential, whereas interbut would rather become more realized", choosing suf- nally democratic anti-globalization anity groups have
ciency and eschewing economic growth. Kovel further a high potential through a dialectic that involves the acadds that the socialist movement was historically condi- tive bringing and holding together of negations, such as
tioned by its origins in the era of industrialization so that, the group acting as an alternative institution (producwhen modern socialists like McNally advocate a social- tion of an ecological/socialist alternative) and trying to
ism that cannot be at the expense of the range of human shut down a G8 summit meeting (resistance to capital).
satisfaction,[69] they fail to recognize that these satis- Therefore practices that in the same motion enhance
factions can be problematic with respect to nature when use-values and diminish exchange-values are the ideal
they have been historically shaped by the domination of for eco-socialists.[12]
nature.[12]
13.7.2 Preguration
153
vein as many in the Green movement, although they stress ized in the face of globalization, as evidenced by a wave
that it must be a pregurative step rather than an end in of strikes across the Global South in the rst half of the
itself.[19][70]
year 2000; indeed, he says that labors most cherished
[12]
Kovel also advises political parties attempting to de- values are already immanently ecocentric.
mocratize the state that there should be dialogue but
no compromise with established political parties, and
that there must be a continual association of electoral
work with movement work to avoid being sucked back
into the system. Such parties, he believes, should focus
on the local rungs of the political system rst, before
running national campaigns that challenge the existing
system by the elementary means of exposing its broken
promises.[12]
Kovel believes in building pregurations around forms
of production based on use values, which will provide
a practical vision of a post-capitalist, post-statist system.
Such projects include Indymedia (a democratic rendering of the use-values of new technologies such as the
Internet, and a continual involvement in wider struggle),
open-source software, Wikipedia, public libraries and
many other initiatives, especially those developed within
the anti-globalisation movement.[12] These strategies, in
Wall's words, go beyond the market and the state by
rejecting the supposed dichotomy between private enterprise and state-owned production, while also rejecting
any combination of the two through a mixed economy.
He states that these present forms of amphibious politics, which are half in the dirty water of the present but
seeking to move on to a new, unexplored territory.[19]
Wall suggests that open source software, for example,
opens up a new form of commons regime in cyberspace",
which he praises as production for the pleasure of invention that gives access to resources without exchange.
He believes that open source has bypassed both the
market and the state, and could provide developing
countries with free access to vital computer software.
Furthermore, he suggests that an "open source economy
means that the barrier between user and provider is
eroded, allowing for cooperative creativity. He links
this to Marxism and the notion of usufruct, asserting that
Marx would have been a Firefox user.[19]
13.7.3
Kovel therefore thinks that these universalizing tendencies must lead to the formation of a consciously 'Ecosocialist Party'" that is neither like a parliamentary or
vanguardist party. Instead, Kovel advocates a form of
political party grounded in communities of resistance,
where delegates from these communities form the core of
the partys activists, and these delegates and the open and
transparent assembly they form are subject to recall and
regular rotation of members. He holds up the Zapatista
Army of National Liberation (EZLN) and the Gaviotas
movement as examples of such communities, which are
produced outside capitalist circuits and show that there
can be no single way valid for all peoples.[12]
Nonetheless, he also rmly believes in connecting these
movements, stating that ecosocialism will be international or it will be nothing and hoping that the Ecosocialist Party can retain the autonomy of local communities while supporting them materially. With an
ever-expanding party, Kovel hopes that defections by
capitalists will occur, leading eventually to the armed
forces and police who, in joining the revolution, will signify that the turning point is reached.[12]
154
revolutionary practice was given over to capital" (including the bourgeoisie, advertising executives and more) and
the workers whose activity added surplus value to capitalist commodities.[12]
In terms of political organisation, he advocates an interim assembly made up of the revolutionaries that can
devise incentives to make sure that vital functions are
maintained (such as short-term continuation of dierential remuneration for labor), handle the redistribution of social roles and assets, convene in widespread
locations, and send delegates to regional, state, national
and international organisations, where every level has an
executive council that is rotated and can be recalled.
From there, he asserts that productive communities will
form the political as well as economic unit of society
and organize others to make a transition to eco-socialist
production.[12]
He adds that people will be allowed to be members of
any community they choose with associate membership
of others, such as a doctor having main membership of
healthcare communities as a doctor and associate membership of child-rearing communities as a father. Each locality would, in Kovels eyes, require one community that
administered the areas of jurisdiction through an elected
assembly. High-level assemblies would have additional
supervisory roles over localities to monitor the development of ecosystemic integrity, and administer societywide services like transport in state-like functions, before the interim assembly can transfer responsibilities to
the level of the society as a whole through appropriate
and democratically responsive committees.[12]
13.8.2
155
Eco-socialists are quick to assert that their focus on production does not mean that there will be an increase in
production and labor under Eco-socialism. Kovel thinks
that the emancipation of labor and the realization of usevalue will allow the spheres of work and culture to be
reintegrated. He cites the example of Paraguayan Indian
communities (organised by Jesuits) in the eighteenth century who made sure that all community members learned
musical instruments, and had labourers take musical instruments to the elds and takes turns playing music or This, for Kovel, reverses what Marxists see as the
harvesting.[12]
commodity fetishism and atomization of individuals
(through the unappeasable craving for having and excluding others from having) under capitalism. Under
13.8.4 Commons, property and usufruct eco-socialism, he therefore believes that enhancement of
use-value will lead to dierentiated ownership between
Most eco-socialists, including Guha and Martinez-Alier, the individual and the collective, where there are distinct
echo subsistence eco-feminists like Vandana Shiva when limits on the amount of property individuals control and
they argue for the restoration of commons land over no-one can take control of resources that would permit
private property. They blame ecological degradation on the alienation of means of production from another. He
the inclination to short-term, prot-inspired decisions in- then hopes that the hubris of the notion of ownership
herent within a market system. For them, privatization of the planet will be replaced with usufruct.[12]
of land strips people of their local communal resources
in the name of creating markets for neo-liberal globalisation, which benets a minority. In their view, successful commons systems have been set up around the world
throughout history to manage areas cooperatively, based
on long-term needs and sustainability instead of short- 13.8.5 Non-violence
term prot.[11]
Many eco-socialists focus on a modied version of the
notion of Usufruct to replace capitalist private property
arrangements. As a legal term, Usufruct refers to the legal right to use and derive prot or benet from property
that belongs to another person, as long as the property is
not damaged. According to eco-socialists like Kovel, a
modern interpretation of the idea is where one uses, enjoys and through that, improves anothers property,
as its Latin etymology condenses the two meanings of
use as in use-value, and enjoyment and as in the gratication expressed in freely associated labour. The idea,
according to Kovel, has roots in the Code of Hammurabi
and was rst mentioned in Roman law where it applied
to ambiguities between masters and slaves with respect
to property"; it also features in Islamic Sharia law, Aztec
law and the Napoleonic Code.[12]
156
Rudolph Bahro
Joel Kovel
Some environmentalists and conservationists have criticised eco-socialism from within the Green movement. In
a review of Joel Kovel's The Enemy of Nature, David M.
Johns criticises eco-socialism for not oering suggestions about near term conservation policy and focusing
Michael Lwy
David McReynolds
Manuel Sacristn
William Morris
James O'Connor (academic)
David Orton
Alan Roberts
Ral Romeva
Ariel Salleh
Joan Saura
Alan Thornett
Derek Wall
Peter Tatchell
Saral Sarkar
Chris Williams
13.12. REFERENCES
157
Socialism
Social ecology
Green politics
Green anarchism
[17] Burkett, P., Marx and Nature, 1999 (New York: St. Martins Press)
EcoCommunalism
Inclusive Democracy
Marxism
[19] Wall, D., Babylon and Beyond: The Economics of AntiCapitalist, Anti-Globalist and Radical Green Movements,
2005
Environmentalism
Environmental justice
Environmental movement
Anti-globalization
Anti-capitalism
Green Parties
Agrarian socialism
Green Left (disambiguation)
Green left
13.12 References
[1] Kovel, J.; Lwy, M. (2001). An ecosocialist manifesto.
[2] "A Blogroll, please" (Blog). Rats Nest.
[3] No Watermelons Allowed (Blog).
[4] The Man Who Saw Tomorrow. The American Spectator. 13 July 2007.
[5] Stolen watermelons. Media Watch.
[6] Brown dismisses Govt name-calling. ABC News (Australian Broadcasting Corporation). September 7, 2004.
[7] The Watermelon.
[8] FrontPage magazine.com ::
Christopher Archangelli
158
[32] Bookchin, Murray (1994). The Philosophy of Social Ecology: Essays on Dialectical Naturalism. Black Rose Books.
pp. 119120. ISBN 978-1-55164-018-1.
Youtube.com.
[58] http://www.ecosocialistnetwork.org/
[59] United States Social Forum - Ecosocialism vs. Capitalist
Ecoside: how do we get from here to there?
[73] Joel Kovel meeting - why I'm sceptical about ecosocialism | Workers Liberty
159
John Bellamy Foster and Fred Magdo What Every Environmentalist Needs to Know About Capitalism (book)
Ecosocialist Horizons
Chapter 14
Libertarian Marxism
Libertarian Marxism refers to a broad scope of economic and political philosophies that emphasize the antiauthoritarian aspects of Marxism. Early currents of libertarian Marxism, known as left communism,[1] emerged
in opposition to MarxismLeninism[2] and its derivatives, such as Stalinism, Maoism, and Trotskyism.[3] Libertarian Marxism is also critical of reformist positions,
such as those held by social democrats.[4] Libertarian
Marxist currents often draw from Marx and Engels later
works, specically the Grundrisse and The Civil War in
France;[5] emphasizing the Marxist belief in the ability
of the working class to forge its own destiny without the
need for a revolutionary party or state to mediate or aid its
liberation.[6] Along with anarchism, Libertarian Marxism
is one of the main currents of libertarian socialism.[7]
Libertarian Marxism includes such currents as council
communism, left communism, Socialisme ou Barbarie
Lettrism/Situationism and operaismo/autonomism, and
New Left.[8] Libertarian Marxism has often had a strong
inuence on both post-left and social anarchists. Notable
theorists of libertarian Marxism have included Anton
Pannekoek, Raya Dunayevskaya, CLR James, Antonio
Negri, Cornelius Castoriadis, Maurice Brinton, Guy
William Morris, an early English libertarian Marxist
Debord, Daniel Gurin, Ernesto Screpanti, and Raoul
Vaneigem.
14.1 Overview
Marxism started to develop a libertarian strand of thought
after specic circumstances. One does nd early expressions of such perspectives in Morris and the Socialist
Party of Great Britain (the SPGB), then again around
the events of 1905, with the growing concern at the
bureaucratisation and de-radicalisation of international
socialism.[9] Morris established the Socialist League in
December 1884, which was encouraged by Friedrich Engels and Eleanor Marx. As the leading gure in the
organization Morris embarked on a relentless series of
speeches and talks on street corners, in working mens
clubs and lecture theatres across England and Scotland.
From 1887, anarchists began to outnumber socialists in
the Socialist League.[10] The 3rd Annual Conference of
the League, held in London on 29 May 1887 marked the
change, with a majority of the 24 branch delegates voting in favor of an anarchist-sponsored resolution declaring that This conference endorses the policy of abstention from parliamentary action, hitherto pursued by
the League, and sees no sucient reason for altering
it.[11] Morris played peacemaker but sided with the antiParliamentarians, who won control of the League, which
consequently lost the support of Engels and saw the departure of Eleanor Marx and her partner Edward Aveling
to form the separate Bloomsbury Socialist Society.
However, the most important ruptures are to be traced to
the insurgency during and after the First World War. Disillusioned with the capitulation of the social democrats,
excited by the emergence of workers councils, and slowly
distanced from Leninism, many communists came to reject the claims of socialist parties and to put their faith
instead in the masses. For these socialists, "[t]he intuition of the masses in action can have more genius in it
than the work of the greatest individual genius. Lux-
160
14.1. OVERVIEW
emburgs workerism and spontaneism are exemplary of
positions later taken up by the far-left of the period
Pannekoek, Roland Holst, and Gorter in the Netherlands,
Sylvia Pankhurst in Britain, Gramsci in Italy, Lukacs in
Hungary. In these formulations, the dictatorship of the
proletariat was to be the dictatorship of a class, not
of a party or of a clique.[9] However, within this line
of thought, "[t]he tension between anti-vanguardism and
vanguardism has frequently resolved itself in two diametrically opposed ways: the rst involved a drift towards the
party; the second saw a move towards the idea of complete proletarian spontaneity.... The rst course is exemplied most clearly in Gramsci and Lukacs.... The second
course is illustrated in the tendency, developing from the
Dutch and German far-lefts, which inclined towards the
complete eradication of the party form.[9]
In the emerging Soviet state, there appeared left-wing
uprisings against the Bolsheviks which were a series of
rebellions and uprisings against the Bolsheviks led or supported by left wing groups including Socialist Revolutionaries,[12] Left Socialist Revolutionaries, Mensheviks,
and anarchists.[13] Some were in support of the White
Movement while some tried to be an independent force.
The uprisings started in 1918 and continued through the
Russian Civil War and after until 1922. In response, the
Bolsheviks increasingly abandoned attempts to get these
groups to join the government and suppressed them with
force.
For many Marxian libertarian socialists, the political
bankruptcy of socialist orthodoxy necessitated a theoretical break. This break took a number of forms. The
Bordigists and the SPGB championed a super-Marxian
intransigence in theoretical matters. Other socialists
made a return 'behind Marx' to the anti-positivist programme of German idealism. Libertarian socialism has
frequently linked its anti-authoritarian political aspirations with this theoretical dierentiation from orthodoxy.... Karl Korsch... remained a libertarian socialist
for a large part of his life and because of the persistent
urge towards theoretical openness in his work. Korsch
rejected the eternal and static, and he was obsessed by
the essential role of practice in a theorys truth. For Korsch, no theory could escape history, not even Marxism.
In this vein, Korsch even credited the stimulus for Marxs
Capital to the movement of the oppressed classes.[9]
In rejecting both capitalism and the state, some libertarian socialists align themselves with anarchists in opposition to both capitalist representative democracy and to
authoritarian forms of Marxism. Although anarchists and
Marxists share an ultimate goal of a stateless society, anarchists criticise most Marxists for advocating a transitional phase under which the state is used to achieve this
aim. Nonetheless, libertarian Marxist tendencies such as
autonomist Marxism and council communism have historically been intertwined with the anarchist movement.
Anarchist movements have come into conict with both
capitalist and Marxist forces, sometimes at the same time,
161
as in the Spanish Civil War, though as in that war Marxists themselves are often divided in support or opposition
to anarchism. Other political persecutions under bureaucratic parties have resulted in a strong historical antagonism between anarchists and libertarian Marxists on the
one hand, and Leninist Marxists and their derivatives such
as Maoists on the other. In recent history, however, libertarian socialists have repeatedly formed temporary alliances with Marxist-Leninist groups in order to protest
institutions they both reject. Part of this antagonism
can be traced to the International Workingmens Association, the First International, a congress of radical workers, where Mikhail Bakunin, who was fairly representative of anarchist views, and Karl Marx, whom anarchists
accused of being an authoritarian, came into conict on
various issues. Bakunins viewpoint on the illegitimacy of
the state as an institution and the role of electoral politics
was starkly counterposed to Marxs views in the First International. Marx and Bakunins disputes eventually led
to Marx taking control of the First International and expelling Bakunin and his followers from the organization.
This was the beginning of a long-running feud and schism
between libertarian socialists and what they call authoritarian communists, or alternatively just authoritarians.
Some Marxists have formulated views that closely resemble syndicalism, and thus express more anity with anarchist ideas. Several libertarian socialists, notably Noam
Chomsky, believe that anarchism shares much in common with certain variants of Marxism such as the council
communism of Marxist Anton Pannekoek. In Chomskys
Notes on Anarchism,[14] he suggests the possibility that
some form of council communism is the natural form of
revolutionary socialism in an industrial society. It reects
the belief that democracy is severely limited when the industrial system is controlled by any form of autocratic
elite, whether of owners, managers, and technocrats, a
'vanguard' party, or a State bureaucracy.
In the mid-20th century, some libertarian socialist groups
emerged from disagreements with Trotskyism which presented itself as Leninist anti-Stalinism. As such, the
French group Socialisme ou Barbarie emerged from
the Trotskyist Fourth International, where Castoriadis
and Claude Lefort constituted a ChaulieuMontal Tendency in the French Parti Communiste Internationaliste
in 1946. In 1948, they experienced their nal disenchantment with Trotskyism,[15] leading them to break
away to form Socialisme ou Barbarie, whose journal began appearing in March 1949. Castoriadis later said of
this period that the main audience of the group and
of the journal was formed by groups of the old, radical
left: Bordigists, council communists, some anarchists and
some ospring of the German 'left' of the 1920s.[16] In
the United Kingdom, the group Solidarity was founded
in 1960 by a small group of expelled members of the
Trotskyist Socialist Labour League. Almost from the
start, it was strongly inuenced by the French Socialisme ou Barbarie group, in particular by its intellectual
leader Cornelius Castoriadis, whose essays were among
162
the many pamphlets Solidarity produced. The intellec- ian marxism [sic] thinks of the eects of surprise, provotual leader of the group was Chris Pallis (who wrote under cation and boldness, refuses to be cluttered and paralysed
the name Maurice Brinton).[17]
by a heavy 'scientic' apparatus, doesn't equivocate or
from adventurism as much as from
In the Peoples Republic of China (PRC) since 1967, blu, and guards itself [23]
fear
of
the
unknown.
In the US from 1970 to 1981
the terms ultra-Left and left communist refers to politithere
existed
the
publication
Root & Branch[24] which had
cal theory and practice self-dened as further "left" than
[25]
that of the central Maoist leaders at the height of the as a subtitle A Libertarian Marxist Journal.
GPCR ("Great Proletarian Cultural Revolution"). The
terms are also used retroactively to describe some early
20th century Chinese anarchist orientations. As a slur,
the Communist Party of China (CPC) has used the term
ultra-left more broadly to denounce any orientation it
considers further left than the party line. According
to the latter usage, in 1978 the CPC Central Committee denounced as ultra-left the line of Mao Zedong
from 1956 until his death in 1976. Ultra-left refers to
those GPCR rebel positions that diverged from the central Maoist line by identifying an antagonistic contradiction between the CPC-PRC party-state itself and the
masses of workers and peasants[18] conceived as a single proletarian class divorced from any meaningful control over production or distribution. Whereas the central Maoist line maintained that the masses controlled the
means of production through the Partys mediation, the
ultra-left argued that the objective interests of bureaucrats were structurally determined by the centralist stateform in direct opposition to the objective interests of the
masses, regardless of however red a given bureaucrats
thought might be. Whereas the central Maoist leaders encouraged the masses to criticize reactionary ideas and
habits among the alleged 5% of bad cadres, giving them
a chance to turn over a new leaf after they had undergone "thought reform, the ultra-left argued that cultural revolution had to give way to political revolution in
which one class overthrows another class.[19][20]
The emergence of the New Left in the 1950s and 1960s
led to a revival of interest in libertarian socialism.[21] The
New Lefts critique of the Old Left's authoritarianism
was associated with a strong interest in personal liberty,
autonomy (see the thinking of Cornelius Castoriadis) and
led to a rediscovery of older socialist traditions, such as
left communism, council communism, and the Industrial
Workers of the World. The New Left also led to a revival
of anarchism. Journals like Radical America and Black
Mask in America, Solidarity, Big Flame and Democracy
& Nature, succeeded by The International Journal of Inclusive Democracy,[22] in the UK, introduced a range of
left libertarian ideas to a new generation.
Autonomist Marxism, neo-Marxism and situationist theory are also regarded as being anti-authoritarian variants
of Marxism that are rmly within the libertarian socialist tradition. For libcom.org, "[i]n the 1980s and 90s,
a series of other groups developed, inuenced also by
much of the above work. The most notable are Kolinko,
Kurasje and Wildcat in Germany, Aufheben in England,
Theorie Communiste in France, TPTG in Greece and
Kamunist Kranti in India. They are also connected to
other groups in other countries, merging autonomia, operaismo, Hegelian Marxism, the work of the JFT, Open
Marxism, the ICO, the Situationist International, anarchism and post-68 German Marxism.[8] Related to this
were intellectuals who were inuenced by Italian left
communist Amadeo Bordiga but who disagreed with his
Leninist positions, including Jacques Camatte, editor of
the French publication Invariance, and Gilles Dauve who
published Troploin with Karl Nesic.
163
and the economy should be managed by workers councils, composed of delegates elected at workplaces and recallable at any moment. As such, council communists
oppose state-run bureaucratic socialism. They also oppose the idea of a revolutionary party, since council
communists believe that a revolution led by a party will
necessarily produce a party dictatorship. Council communists support a workers democracy, which they want
to produce through a federation of workers councils.
The Russian word for council is soviet, and, during the
early years of the revolution, workers councils were politically signicant in Russia. It was to take advantage
of the aura of workplace power that the word became
used by Lenin for various political organs. Indeed, the
name Supreme Soviet, which the parliament was called,
and that of the Soviet Union itself, make use of this terminology, but they do not imply any decentralization.
14.2.2
Council communism
Left communism describes the range of communist viewpoints held by the communist left, which criticizes the political ideas of the Bolsheviks at certain periods, from a
position that is asserted to be more authentically Marxist
and proletarian than the views of Leninism held by the
Communist International after its rst and during its second congress.
Although she lived before left communism became a distinct tendency, Rosa Luxemburg has heavily inuenced
most left communists, both politically and theoretically.
Proponents of left communism have included Amadeo
Bordiga, Herman Gorter, Anton Pannekoek, Otto Rhle,
Karl Korsch, Sylvia Pankhurst, and Paul Mattick.
Prominent left communist groups existing today include the International Communist Current and the
International Bureau for the Revolutionary Party. Also,
The core principle of council communism is that the state dierent factions from the old Bordigist International
164
14.2.4
Within Freudo-Marxism
165
They fought against the main obstacle on the fulllment
of such superior passional living, identied by them in
advanced capitalism. Their theoretical work peaked on
the highly inuential book The Society of the Spectacle
by Guy Debord. Debord argued in 1967 that spectacular
features like mass media and advertising have a central
role in an advanced capitalist society, which is to show
a fake reality in order to mask the real capitalist degradation of human life. To overthrow such a system, the
Situationist International supported the May '68 revolts,
and asked the workers to occupy the factories and to run
them with direct democracy, through workers councils
composed by instantly revocable delegates.
After publishing in the last issue of the magazine an analysis of the May 1968 revolts, and the strategies that will
need to be adopted in future revolutions,[44] the SI was
[45]
away to form Socialisme ou Barbarie, whose journal be- dissolved in 1972.
gan appearing in March 1949. Castoriadis later said of
this period that the main audience of the group and 14.2.7 Solidarity
of the journal was formed by groups of the old, radical
left: Bordigists, council communists, some anarchists and Main article: Solidarity (UK)
some ospring of the German 'left' of the 1920s.[43] The
group was composed of both intellectuals and workers,
and agreed with the idea that the main enemies of society Solidarity was a small libertarian socialist organisation
were the bureaucracies which governed modern capital- from 1960 to 1992 in the United Kingdom. It published
ism. They documented and analysed the struggle against a magazine of the same name. Solidarity was close to
that bureaucracy in the groups journal. The thirteenth is- council communism in its prescriptions and was known
sue (JanuaryMarch 1954), as an example, was devoted for its emphasis on workers self-organisation and for its
to the East German revolt of June 1953 and the strikes radical anti-Leninism. Solidarity was founded in 1960
which erupted amongst several sectors of French work- by a small group of expelled members of the Trotskyist
ers that summer. Following from the belief that what the Socialist Labour League. It was initially known as Soworking class was addressing in their daily struggles was cialism Rearmed. The group published a journal, Agthe real content of socialism, the intellectuals encouraged itator, which after six issues was renamed Solidarity,
the workers in the group to report on every aspect of their from which the organisation took its new name. Almost
from the start it was strongly inuenced by the French
working lives.
Socialisme ou Barbarie group, in particular by its intellectual leader Cornelius Castoriadis, whose essays were
among the many pamphlets Solidarity produced. Soli14.2.6 Situationist International
darity existed as a nationwide organisation with groups
in London and many other cities until 1981, when it imMain article: Situationist International
ploded after a series of political disputes. Solidarity the
magazine continued to be published by the London group
The Situationist International was a restricted group of until 1992; other former Solidarity members were beinternational revolutionaries founded in 1957, and which hind Wildcat in Manchester and Here and Now magahad its peak in its inuence on the unprecedented general zine in Glasgow. The intellectual leader of the group was
wildcat strikes of May 1968 in France.
Chris Pallis, whose pamphlets (written under the name
With their ideas rooted in Marxism and the 20th cen- Maurice Brinton) included Paris May 1968, The Bolshetury European artistic avant-gardes, they advocated ex- viks and Workers Control 1917-21 and 'The Irrational
periences of life being alternative to those admitted by in Politics.[46] Other key Solidarity writers were Andy
the capitalist order, for the fulllment of human primi- Anderson (author of Hungary 1956), Ken Weller (who
tive desires and the pursuing of a superior passional qual- wrote several pamphlets on industrial struggles and overity. For this purpose they suggested and experimented saw the groups Motor Bulletins on the car industry), Joe
with the construction of situations, namely the setting up Jacobs (Out of the Ghetto), John Quail (The Slow-Burning
of environments favorable for the fulllment of such de- Fuse), Phil Mailer (Portugal:The Impossible Revolution)
sires. Using methods drawn from the arts, they devel- John King (The Political Economy of Marx, A History
oped a series of experimental elds of study for the con- of Marxian Economics), George Williamson (writing as
struction of such situations, like unitary urbanism and James Finlayson, Urban Devastation - The Planning of
psychogeography.
Incarceration), [David Lamb] (Mutinies) and Liz Willis
The journal Socialisme ou Barbarie
166
Nick Dyer-Witheford.
14.2.8
14.2.9 Communization
Autonomism
The term is still used in this sense in France today and has
spread into English usage as a result of the translation of
texts by Gilles Dauv and Thorie Comuniste, two key gures in this tendency. But in the late 1990s a close but not
identical sense of communization was developed by the
French post-situationist group Tiqqun. In keeping with
their ultra-left predecessors, Tiqquns predilection for the
term seems to be its emphasis on communism as an immediate process rather than a far-o goal, but for Tiqqun
it is no longer synonymous with the revolution considered as an historical event, but rather becomes identiable
with all sorts of activities from squatting and setting
up communes to simply sharing that would typically
be understood as pre-revolutionary.[49] From an ultraleft perspective such a politics of dropping-out or, as
Tiqqun put it, desertion setting up spaces and practices that are held to partially autonomous from capitalism
is typically dismissed as either naive or reactionary.[50]
Due to the popularity of the Tiqqun-related works Call
and The Coming Insurrection in US anarchist circles it
tended to be this latter sense of communization that was
employed in US anarchist and "insurrectionist" communiques, notably within the Californian student movement
of 20092010.[51]
14.3 References
[1] Pierce, Wayne.Libertarian Marxisms Relation to Anarchism The Utopian 73-80.
14.3. REFERENCES
167
[3] Marot, Eric. Trotsky, the Left Opposition and the Rise
of Stalinism: Theory and Practice
[27] Wilhelm Reich is again the main pioneer in this eld (an
excellent, short introduction to his ideas can be found in
Maurice Brintons The Irrational in Politics). In Children
of the Future, Reich made numerous suggestions, based
on his research and clinical experience, for parents, psychologists, and educators striving to develop libertarian
methods of child rearing. (He did not use the term libertarian, but that is what his methods are.) Hence, in
this and the following sections we will summarise Reichs
main ideas as well as those of other libertarian psychologists and educators who have been inuenced by him, such
as A.S. Neill and Alexander Lowen. J.6 What methods
of child rearing do anarchists advocate?" in An Anarchist
FAQ by Various Authors.
168
the motto for this Society - and continued by the later Libertarian society - was the early Marx quotation used by
Wilhelm Reich as the motto for his The Sexual Revolution, vis: Since it is not for us to create a plan for the future that will hold for all time, all the more surely what we
contemporaries have to do is the uncompromising critical
evaluation of all that exists, uncompromising in the sense
that our criticism fears neither its own results nor the conict with the powers that be. SYDNEY LIBERTARIANISM & THE PUSH by A.J. Baker, in Broadsheet, No
81, March, 1975. (abridged)
[34] Sex-Pol stood for the German Society of Proletarian Sexual Politics. Danto writes that Reich oered a mixture
of psychoanalytic counseling, Marxist advice and contraceptives, and argued for a sexual permissiveness, including for young people and the unmarried, that unsettled other psychoanalysts and the political left. The clinics
were immediately overcrowded by people seeking help.
Danto, Elizabeth Ann (2007). Freuds Free Clinics: Psychoanalysis & Social Justice, 19181938, Columbia University Press, rst published 2005., pp. 118120, 137,
198, 208.
[35] The Sexual Revolution, 1945 (Die Sexualitt im Kulturkampf, translated by Theodore P. Wolfe)
is to say, the elaboration of the mode of sharing that attaches to them. Insurrection itself is just an accelerator, a
decisive moment in this process. Anonymous, Call
[50] For a critique of Tiqqun from an ultra-left perspective, as
well as a description of the opposition between the two
sense of communization see "Reexions Around Call"
Letters Journal #3. See also Dauv and Nesic, Un Appel
et une Invite.
[51] See e.g. After the Fall: Communiqus from Occupied
California
14.4 Bibliography
Pioneers of Anti-Parliamentarism by Guy Aldred.
Glasgow: Bakunin Press.
Non-Leninist Marxism: Writings on the Workers
Councils (a collection of writings by Gorter, Pannekoek, Pankhurst, and Ruhle). Red and Black Publishers, St Petersburg, Florida, 2007. ISBN 978-09791813-6-8
The International Communist Current, itself a Left
Communist grouping, has produced a series of studies of what it views as its own antecedents. The book
on the German-Dutch current, which is by Philippe
Bourrinet (who later left the ICC), in particular contains an exhaustive bibliography.
The Italian Communist Left 19261945 (ISBN
1897980132)
The Dutch-German Communist Left (ISBN
1899438378)
The Russian Communist Left, 19181930
(ISBN 1897980108)
The British Communist Left, 19141945
(ISBN 1897980116)
(English) Autonomia: Post-Political Politics, ed. Sylvere Lotringer & Christian Marazzi. New York:
Semiotext(e), 1980, 2007. ISBN 1-58435-053-9,
ISBN 978-1-58435-053-8.
(French) LAutonomie. Le mouvement autonome en
France et en Italie, ditions Spartacus 1978
Benjamin Noys (ed). Communization and its Discontents: Contestation, Critique, and Contemporary Struggles. Minor Compositions, Autonomedia.
2011. 1st ed.
169
Situationist International online
Libertarian Marxisms Relation to Anarchism by
Wayne Price
Franz Kafka and Libertarian Socialism by
Michael Lwy.
Kropotkin, Self-valorization And The Crisis Of
Marxism. by Harry Cleaver. Written for and
presented to the Conference on Pyotr Alexeevich
Kropotkin organized by the Russian Academy of
Science in Moscow, St. Petersburg and Dimitrov
on December 8 14, 1992.
For Communism John Gray WebSite: large online
library of libertarian communist texts
Left Communism collection on the Marxists Internet Archive
The Libertarian Marxism of Andre Breton" by
Michael Lowy.
Chapter 15
170
171
quite similar (possible non statist marxists explained by onment at the hands of the Bolshevik Red Army and poChomsky).
litical police.
15.1.2
172
geois statewill inevitably be created and ruled by a political and economic elite, therefore becoming an organ
of class domination. Conversely, Marxists believe that
successful class repression almost always requires a superior capacity for violence, and that all societies prior to
socialism are ruled by a minority class, so that in Marxist
theory any non-socialist state will possess the properties
attributed to all states by anarchists and others.
173
the proletariat can only accomplish this by the use of the that the bourgeoisie will inevitably use violence against
state.
the organized workers movement.
The Marxist position blends into anarchism at one end of
the spectrum, mostly due to the wide variety of Marxist and Anarchist movements. The anarchists disagree
among themselves if a system of democratic workers
councils constitutes a state or not, while on the other hand
Marxists disagree widely among themselves over the form
and the existence of the dictatorship of the proletariat.
15.2.3
174
of collectivizations but only a tiny minority had all the Some believe that Marxism fails because its theoretical
land in the area, small peasants were allowed to cultivate socialist mode of production involves centralizing and
their own land without hired labour).
empowering the State apparatus which empowers people
Some modern anarchists (particularly pareconists) argue from the coordinator class to seize control of the State and
that there are three classes, which have relevance to so- means of production to manage the labor class, eectively
cial changenot two. The rst is the labor class (which acting as a surrogate capital class. However, this is less of
includes everyone whose labor is involved in producing a problem for libertarian Marxists who believe that such
and distributing goods as well as much of the so-called as State apparatus should operate on working class-led
participatory democracy or even as a consociational state.
service industry). This includes farmers, peasants, industrial workers, small landowners, small business own- Key dierences thus include the fact that Anarchists do
ers who labor with their employees and blue, pink and not dierentiate between peasants, lumpen, and proletarwhite-collar workers. The second is the coordinator class ians and instead dene all people who work for the prot
which includes everyone whose labor is primarily con- of others as members of the working class, regardless of
cerned with coordinating and managing the labor of occupation; and that anarchists do dierentiate between
others primarily on behalf of the bourgeoisie, adminis- the economic and political elites who set policy and the
trating organizations, setting the intellectual status quo business and government functionaries that carry those
or managing the State apparatus. The anarchist de- policies out whereas Marxists lump the two together.
nition of the coordinator class includes people such Further, some Anarchists argue that Marxism fails beas bureaucrats, technocrats, managers, administrators, cause it springs from the minds of middle class intelmiddle-class intellectuals (such as economists, political lectuals, while arguing that anarchism springs spontaand social scientists, mathematicians, philosophers, etc.), neously from the self-activity and self-organization of the
physical scientists, judges, lawyers, military ocials, po- labor class. They point to the fact that the major schools
litical party organizers and leaders, etc. And nally the of Marxism are often named after the intellectuals who
elite owning class or capital class which derives its in- formed the movements through high analytical and philocome from its control of wealth, land, property and re- sophical praxis theorization. While schools of Anarchism
sources. Marxists vigorously debate the exact compo- tend to emerge from organizational principles or forms of
sition of the middle class under capitalism. Some also practice and are rarely (if ever) named after or centered
describe a co-ordinating class which implements capi- around an individual intellectual. Anarchists distinguish
talism on behalf of the capitalists, composed of the petit themselves by what they do, and how they organize thembourgeoisie, professionals and managers. Others dispute
selves whereas Marxists tend to distinguish themselves
this, freely using the term middle class to refer to au- by their strategic approach and their philosophical or inent white-collar workers as described above (even though,
tellectual methodology. Marxists, however, contend that
in Marxist terms, they are part of the proletariatthe their ideas are not new ideologies which sprang from inworking class). Still others (for example, Council comtellectuals but are ideas which form from the class conmunists) allege, like anarchists, that there is a class com- tradictions of each economic and social mode of history.
prising intellectuals, technocrats and managers which
They argue that Marxian socialism in particular arose
seeks power in its own right. This last group of commu- from the minds of the working class due to the class connists allege that such technocratic middle classes seized tradictions of the capitalist mode of production. Some
power and government for themselves in Soviet-style so- Marxists even argue that anarchism springs from the ideas
cieties.
of proletarians (or even petty bourgeoisie) who have been
Anarchists contend that Marxism fails, and will always marginalized by capitalism as an unorganized and unrefail, because it creates a dictatorship of the coordinat- ned reactionary struggle against the forces of capitalism.
ing technocratic/managerial class and that a dictatorship of the proletariat is a logical impossibility. Mikhail
15.3.1 Other axes of oppression
Bakunin foreshadowed this argument when he wrote:
[The] State has always been the patrimony
of some privileged class: a priestly class,
an aristocratic class, a bourgeois class. And
nally, when all the other classes have exhausted themselves, the State then becomes the
patrimony of the bureaucratic class and then
fallsor, if you will, risesto the position of
a machine.
On the International Workingmens Association and Karl Marx, 1872
15.4. NATIONALISM AND RELATIONSHIPS WITH INDIGENOUS PEOPLES AND STATELESS NATIONS
ganizations explicitly support such liberation movements,
not only because they are worthy in and of themselves, but
also on the grounds that they are seen as necessary for a
working-class revolution. Many Marxists believe that attempts by oppressed people to liberate themselves will
continue to fail to achieve their full aims until class society is done away with, because under capitalism and other
class societies, social power rests at the point of production.
Anarchists, other political movements and a lot of theorists criticize classical Marxism for giving class priority
and argue that this way of explaining social movements
denigrates other oppressions, which operate with their
own independent dynamics. Most Anarchists see liberation movements by oppressed people as fundamentally
legitimate, be they "peasants", "proletarians", or bourgeoisie, without needing to t these movements into a
predetermined schema for revolution. However, many
anarchists believe that single issue struggles are extremely
limited and not powerful enough to change in depth societal conditions. Nevertheless, they still support and participate in them since they still think of them as useful.
Marxists tend to view people as sharing a certain class
consciousness based on their station in capitalist society. They believe that people share a collective socioeconomic mindset and that freedom comes from liberating the class of its class status shackles, thus eventually
empowering the individual. Anarchists on the other hand
tend to view people as social individuals who share a common condition in capitalist society, but don't necessarily
share a uniform class consciousness.
Religion
175
176
Lenin and the Bolsheviks found it expedient to promise
independence to the various indigenous non-Russian national minorities, notably the Ukrainians and the Poles,
in return for their support against the Czarist empire.
Whilst some Bolsheviks continued to support this position, the dominant Bolshevik faction grouped around
Lenin in Moscow rst drove the National Communists
underground and the liquidating them in 1928. Subsequently all nationalist movements throughout the USSR
were brutally crushed by Lenin, Trotsky, Stalin, and
all their successors until the collapse of the USSR as
a political unit. In the run-up to World War II Russias foreign policy centered around the idea of National
Bolshevism, through which the Bolshevik political elite
in Russia sought to instigate and support communistnationalist revolutions around the world, most notably in
Hungary and Germany, and then absorb the newly independent areas into a Soviet commonwealtha goal
that was achieved after World War II with the Warsaw
Pact. Elements of this persisted in Soviet foreign policy throughout the cold war and helped motivate support
of nationalist and anti-imperialist movements throughout
the third world. Aid by Russia to the Chinese Communist Party during the Chinese revolution was driven by
the same motivation, but once in power Mao refused to
allow the USSR to control Chinese policy, leading to a
break with Stalin that culminated in a brief war between
the two powers. The same process would later play out in
the relationship between Communist rulers in China and
Vietnam.
During the Chinese revolution a parallel process occurred
as Mao Zedong and the Chinese Communist Party rst
promised independence and self-determination to all of
Chinas many stateless nations, and then not only refused
to deliver once the CCPs grip on power was solidied but
actually invaded and annexed Tibet, which he regarded
as a renegade province. Every successive Communist
government throughout the world has followed this same
pattern of rst promising indigenous national minorities
self-determination in order to gain their support and then
actively opposing that self-determination once in power.
In a nutshell, the general policy of Marxist governments
from Lenin on has been to support revolution nationalism and the rights of indigenous groups in theory and
to oppose it in practice. Most recently, the Sandinistas
in Nicaragua were accused of carrying out campaigns of
ethnic cleansing against indigenous peoples in order to
seize their land.
Ward Churchill has gone so far as to argue in his essay
on Marxism and Indigenism that Marxism is inherently
imperialist and racist in eect, if not in intent, because
it is based on the idea of historical progress and industrialization as inevitable, and sees industrial proletarianbased societies as more advanced than other societies
(particularly indigenous societies). Other scholars argue
that the conict has to do with the demands of running
a State structure and argue that if the Bolsheviks had
15.5 Methodological
ments
disagree-
15.6. NOTES
terialist methods value a central point of unity. Many
anarchists, however, dismiss dialectical materialism as a
pseudo-science based on untestable and unfalsiable universal claims. Anarchists were among the rst to criticise the dialectical materialist trend as pseudo-science
and generally criticised either the Marxist methodologies
as such, or the applications of them, on the basis that both
historical and dialectical materialism dehumanise people as the agents of history. Within Marxism these criticisms are mirrored by the criticisms of socialist humanists, Western Marxists, Autonomist Marxists and other
similar thinkers.
The rule of heaven and the rule of natureangels, spirits,
devils, molecules, atoms, ether, the laws of God-Heaven
and the laws of Nature, forces, the inuence of one body
on anotherall this is invented, formed, created by society. Marxism is the new scientic Christianity, designed
to conquer the bourgeois world by deceiving the people,
the proletariat, just as Christianity deceived the feudal
world.
Abba and V.L. Gordin, Russian anarchists.[5]
177
15.6 Notes
[1] Graeber, David (2004). Fragments of an Anarchist Anthropology. Chicago: Prickly Paradigm Press. ISBN 09728196-4-9.
[2] P. Avrich. G. Maximo
[3] Bakunin, Mikhail.
Marxists.org.
Statism
and
Anarchism.
15.7 References
Bakunin, Mikhail (1950). Marxism, Freedom and
the State. London: Freedom Press. ISBN 0-90038427-1.
Thomas, Paul (1985). Karl Marx and the Anarchists. London: Routledge/Kegan Paul. ISBN 07102-0685-2.
15.5.1
Determinism
178
Chapter 16
16.1 History
Mutualists oppose the idea of individuals receiving an income through loans, investments, and rent, as they believe these individuals are not laboring. Though Proudhon opposed this type of income, he expressed that he
had never intended "...to forbid or suppress, by sovereign
decree, ground rent and interest on capital. I think that
all these manifestations of human activity should remain
free and voluntary for all: I ask for them no modications, restrictions or suppressions, other than those which
result naturally and of necessity from the universalization
of the principle of reciprocity which I propose.[4] Insofar as they ensure the workers right to the full product of
their labor, mutualists support markets (or articial markets) and property in the product of labor. However, they
argue for conditional titles to land, whose ownership is legitimate only so long as it remains in use or occupation
(which Proudhon called possession);[5] thus advocating
personal property, but not private property.
Though mutualism is similar to the economic doctrines
of the nineteenth-century American individualist anarchists, unlike them, mutualism is in favor of large
industries.[6] Mutualism has therefore been retrospectively characterized sometimes as being a form of individualist anarchism,[7] and as ideologically situated between individualist and collectivist forms of anarchism as
well.[8] Proudhon himself described the liberty he pursued as the synthesis of communism and property.[9]
179
180
nomic system. The rst use of the noun mutualist was
in the New-Harmony Gazette by an American Owenite
in 1826.[12] In the early 1830s, a labor organization in
Lyons, France, called themselves the Mutuellists.
Pierre Joseph Proudhon was involved with the Lyons
mutualists and later adopted the name to describe his
own teachings.[13] In What Is Mutualism? Clarence
Lee Swartz gives his own account of the origin of the
term, claiming that "[t]he word mutualism seems to
have been rst used by John Gray, an English writer,
in 1832.[14] When John Grays 1825 Lecture on Human Happiness was rst published in the United States
in 1826, the publishers appended the Preamble and constitution of the Friendly Association for Mutual Interests,
located at Valley Forge. 1826 also saw the publication
of the Constitution of the Friendly Association for Mutual
Interests at Kendal, Ohio. By 1846, Pierre Joseph Proudhon was speaking of mutualit" in his writings, and he
used the term mutuellisme, at least as early as 1848, in
his Programme Rvolutionnaire. William B. Greene,
in 1850, used the term mutualism to describe a mutual credit system similar to that of Proudhon. In 1850,
the American newspaper The Spirit of the Age, edited
by William Henry Channing, published proposals for a
mutualist township by Joshua King Ingalls[15] and Albert Brisbane,[16] together with works by Proudhon,[17]
William B. Greene, Pierre Leroux, and others. During
the Second French Republic (18481852), Proudhon had
his biggest public eect through journalism. He got involved with four newspapers: Le Reprsentant du Peuple (February 1848 August 1848); Le Peuple (September 1848 June 1849); La Voix du Peuple (September
1849 May 1850); Le Peuple de 1850 (June 1850
October 1850). His polemical writing style, combined
with his perception of himself as a political outsider, produced a cynical, combative journalism that appealed to
many French workers but alienated others. He repeatedly criticised the governments policies and promoted
reformation of credit and exchange. He tried to establish a popular bank (Banque du peuple) early in 1849,
but despite over 13,000 people signing up (mostly workers), receipts were limited falling short of 18,000FF and
the whole enterprise was essentially stillborn. Proudhon
ran for the constituent assembly in April 1848, but was
not elected, although his name appeared on the ballots in
Paris, Lyon, Besanon, and Lille, France. He was successful, in the complementary elections of June 4, and
served as a deputy during the debates over the National
Workshops, created by the February 25, 1848, decree
passed by Republican Louis Blanc. The workshops were
to give work to the unemployed. Proudhon was never enthusiastic about such workshops, perceiving them to be
essentially charitable institutions that did not resolve the
problems of the economic system. He was against their
elimination unless an alternative could be found for the
workers who relied on the workshops for subsistence.
Mutualism has been associated with two types of currency reform. Labor notes were rst discussed in Owenite
circles and received their rst practical test in 1827 in
the Time Store of former New Harmony member and
individualist anarchist Josiah Warren. Mutual banking
aimed at the monetization of all forms of wealth and
the extension of free credit. It is most closely associated with William B. Greene, but Greene drew from
the work of Proudhon, Edward Kellogg, and William
Beck, as well as from the land bank tradition. Mutualism can in many ways be considered the original anarchy, since Proudhon was the rst to identify himself
as an anarchist. Though mutualism is generally associated with anarchism, it is not necessarily anarchist. Historian Wendy McElroy reports that American individualist anarchism received an important inuence of 3 European thinkers. One of the most important of these
inuences was the french political philosopher PierreJoseph Proudhon whose words Liberty is not the Daughter But the Mother of Order appeared as a motto on
Liberty's masthead [18] (inuential individualist anarchist
publication of Benjamin Tucker). For American anarchist historian Eunice Minette Schuster It is apparent...that Proudhonian Anarchism was to be found in the
United States at least as early as 1848 and that it was
not conscious of its anity to the Individualist Anarchism of Josiah Warren and Stephen Pearl Andrews ...
William B. Greene presented this Proudhonian Mutualism in its purest and most systematic form..[19] After 1850 he became active in labor reform.[19] He was
elected vice-president of the New England Labor Reform League, the majority of the members holding to
Proudhons scheme of mutual banking, and in 1869 president of the Massachusetts Labor Union.[19] He then publishes Socialistic, Mutualistic, and Financial Fragments
(1875).[19] He saw mutualism as the synthesis of liberty
and order.[19] His associationism...is checked by individualism..."Mind your own business, Judge not that
ye be not judged. Over matters which are purely personal, as for example, moral conduct, the individual is
Proudhon was surprised by the Revolutions of 1848 in sovereign, as well as over that which he himself produces.
For this reason he demands mutuality in marriagethe
16.1. HISTORY
181
the ideas of Pi y Margall, leader of the Spanish Federalists and disciple of Proudhon. Pi y Margall was one of the
outstanding theorists of his time and had a powerful inuence on the development of libertarian ideas in Spain.
His political ideas had much in common with those of
Richard Price, Joseph Priestly, Thomas Paine, Jeerson,
and other representatives of the Anglo-American liberalism of the rst period. He wanted to limit the power
of the state to a minimum and gradually replace it by a
Socialist economic order.[24]
For historian of the First International G. M. Steklo:
In April, 1856, there arrived from Paris a deputation
of Proudhonist workers whose aim it was to bring about
the foundation of a Universal League of Workers. The
object of the League was the social emancipation of the
working class, which, it was held, could only be achieved
by a union of the workers of all lands against international capital. Since the deputation was one of Proudhonists, of course this emancipation was to be secured,
not by political methods, but purely by economic means,
through the foundation of productive and distributive cooperatives.[25] Later It was in the 1863 elections that
for the rst time workers candidates were run in opposition to bourgeois republicans, but they secured very
few votes...agroup of working-class Proudhonists (among
whom were Murat and Tolain, who were subsequently to
participate in the founding of the (First) International issued the famous Manifesto of the Sixty, which, though
extremely moderate in tone, marked a turning point in
the history of the French movement. For years and years
182
the bourgeois liberals had been insisting that the revolution of 1789 had abolished class distinctions. The Manifesto of the Sixty loudly proclaimed that classes still existed. These classes were the bourgeoisie and the proletariat. The latter had its specic class interests, which
none but workers could be trusted to defend. The inference drawn by the Manifesto was that there must be independent working-class candidates.[26] For Steklo the
Proudhonists, who were at that date the leaders of the
French section of the International. They looked upon
the International Workingmens Association as a sort of
academy or synagogue, where Talmudists or similar experts could investigate the workers problem; where in
the spirit of Proudhon they could excogitate means for an
accurate solution of the problem, without being disturbed
by the stresses of a political campaign. Thus Fribourg,
voicing the opinions of the Parisian group of the Proudhonists (Tolain and Co.) assured his readers that the International was the greatest attempt ever made in modern times to aid the proletariat towards the conquest, by
peaceful, constitutional, and moral methods, of the place
which rightly belongs to the workers in the sunshine of
civilisation.[27]
The Belgian Federation threw in its lot with the anarchist
International at its Brussels Congress, held in December, 1872...those taking part in the socialist movement
of the Belgian intelligentsia were inspired by Proudhonist ideas which naturally led them to oppose the Marxist
outlook.[28]
Nineteenth-century mutualists considered themselves
libertarian socialists.[29] While still oriented towards
cooperation, mutualists favor free market solutions, believing that most inequalities are the result of preferential
conditions created by government intervention.[30] Mutualism is something of a middle way between classical economics and socialism, with some characteristics of both.
Modern-day Mutualist Kevin Carson, considers anarchist
mutualism to be free market socialism.
Proudhon supported labor-owned cooperative rms and
associations[31] for we need not hesitate, for we have
no choice ... it is necessary to form an ASSOCIATION
among workers ... because without that, they would remain related as subordinates and superiors, and there
would ensue two ... castes of masters and wage-workers,
which is repugnant to a free and democratic society and
so it becomes necessary for the workers to form themselves into democratic societies, with equal conditions for
all members, on pain of a relapse into feudalism.[32] As
for capital goods (man-made, non-land, "means of production"), mutualist opinions diers on whether these
should be commonly managed public assets or private
property.
16.2 Theory
16.2. THEORY
mutualist credit, contract (or federation/confederation),
and gradualism (or dual-power). Mutualism is often described by its proponents as advocating an anti-capitalist
free market.
Mutualists argue that most of the economic problems associated with capitalism each amount to a violation of the
cost principle, or as Josiah Warren interchangeably said,
Cost the limit of price. It was inspired by the labor
theory of value, which was popularized, though not invented, by Adam Smith in 1776 (Proudhon mentioned
Smith as an inspiration). The labor theory of value holds
that the actual price of a thing (or the true cost) is the
amount of labor that was undertaken to produce it. In
Warrens terms, cost should be the limit of price, with
cost referring to the amount of labor required to produce a good or service. Anyone who sells goods should
charge no more than the cost to himself of acquiring these
goods. Proudhon also held that the real value of products was determined by labour time, and that all kinds
of labour should be regarded as equally eective in the
value-creating process, and he advocated therefore equality of wages and salaries.[37]
16.2.1
Free association
183
handed over to democratically organised workers associations ... We want these associations to be models for agriculture, industry and trade, the pioneering
core of that vast federation of companies and societies
woven into the common cloth of the democratic social
Republic.[39] He urged workers to form themselves into
democratic societies, with equal conditions for all members, on pain of a relapse into feudalism. This would result in Capitalistic and proprietary exploitation, stopped
everywhere, the wage system abolished, equal and just
exchange guaranteed.[40] Workers would no longer sell
their labour to a capitalist but rather work for themselves
in co-operatives.
As Robert Graham notes, Proudhons market socialism
is indissolubly linked to his notions of industry democracy and workers self-management.[41] K. Steven Vincent notes in his in-depth analysis of this aspect of Proudhons ideas that Proudhon consistently advanced a program of industrial democracy which would return control
and direction of the economy to the workers. For Proudhon, "... strong workers associations ... would enable
the workers to determine jointly by election how the enterprise was to be directed and operated on a day-to-day
basis.[42]
184
16.2.3
16.2.4
185
from the skies, bringing with them speech, will, original
thought, and as if they were alien to anything of the earth,
that is, anything having social origin.[62]
Criticism from pro-market sectors has been common as
well. Economist George Reisman charges that mutualism supports exploitation when it does not recognize a
right of an individual to protect land that he has mixed
his labor with if he happens to not be using it. Reisman
sees the seizure of such land as the theft of the product
of labor and has said that Mutualism claims to oppose
the exploitation of labor, i.e. the theft of any part of its
product. But when it comes to labor that has been mixed
with land, it turns a blind eye out foursquare on the side
of the exploiter.[63]
16.4 Criticisms
In Europe a contemporary critic of Proudhon was the
early anarchist communist Joseph Djacque[54][55] Unlike
and against Proudhon, he argued that, it is not the product of his or her labor that the worker has a right to, but to
the satisfaction of his or her needs, whatever may be their
nature.[56][57][58] Returning to New York he was able to
serialise his book in his periodical Le Libertaire, Journal du Mouvement social. Published in 27 issues from
June 9, 1858, to February 4, 1861, Le Libertaire was the
rst anarcho-communist journal published in the United
States.
Libertarian socialism
Socialist economics
Syndicalism
Worker cooperative
Workplace democracy
Workers self-management
186
16.6.2
References
[2] Miller, David. 1987. Mutualism. The Blackwell Encyclopedia of Political Thought. Blackwell Publishing. p.
11
187
[49] Henry Cohen, ed. Proudhons Solution of the Social Problem. Vanguard Press, 1927. p 46.
188
16.7 Bibliography
Thomas B Backer. The mutualists : the heirs of
Proudhon in the rst international, 18651878. University of Cincinnati, 1978
Chapter 17
Collectivist anarchism
Collectivist anarchism (also known as anarchocollectivism) is a revolutionary[1] anarchist doctrine that
advocates the abolition of both the state and private ownership of the means of production. It instead envisions the
means of production being owned collectively and controlled and managed by the producers themselves.
For the collectivization of the means of production, it
was originally envisaged that workers will revolt and
forcibly collectivize the means of production.[1] Once
collectivization takes place, money would be abolished
to be replaced with labour notes and workers' salaries
would be determined, in democratic organizations of
voluntary membership, based on job diculty and the
amount of time they contributed to production. These
salaries would be used to purchase goods in a communal market.[2] This contrasts with anarcho-communism
where wages would be abolished, and where individuals
would take freely from a storehouse of goods to each according to his need. Thus, Bakunins Collectivist Anarchism, notwithstanding the title, is seen as a blend of
individualism and collectivism.[3]
Collectivist anarchism is most commonly associated with
Mikhail Bakunin, the anti-authoritarian sections of the
First International, and the early Spanish anarchist movement.
Collectivist anarchist Mikhail Bakunin
189
190
17.2 Theory
Bakunins socialism was known as collectivist anarchism, where socially: it seeks the conrmation of political equality by economic equality. This is not the removal of natural individual dierences, but equality in
the social rights of every individual from birth; in particular, equal means of subsistence, support, education, and
The anti-authoritarian majority, which included most
opportunity for every child, boy or girl, until maturity,
sections of the International, created their own First Inand equal resources and facilities in adulthood to create
ternational at the St. Imier Congress, adopted a revohis own well-being by his own labor.[15]
lutionary anarchist program, and repudiated the Hague
resolutions, rescinding Bakunins alleged expulsion [12] Collectivist anarchism advocates the abolition of both
Although Bakunin accepted elements of Marxs class the state and private ownership of the means of producanalysis and theories regarding capitalism, acknowledg- tion. It instead envisions the means of production being Marxs genius, he thought Marxs analysis was ing owned collectively and controlled and managed by
one-sided, and that Marxs methods would compromise the producers themselves. For the collectivization of
the social revolution. More importantly, Bakunin criti- the means of production, it was originally envisaged that
cized "authoritarian socialism" (which he associated with workers will revolt and forcibly collectivize the means of
Marxism) and the concept of dictatorship of the prole- production.[1] Once collectivization takes place, money
would be abolished to be replaced with labour notes and
tariat which he adamantly refused.
workers' salaries would be determined in democratic orIf you took the most ardent revolutionary,
ganizations based on job diculty and the amount of
vested him in absolute power, within a year he
time they contributed to production. These salaries would
would be worse than the Tsar himself.[13]
be used to purchase goods in a communal market.[16]
17.2. THEORY
191
the people and free organization of the toiling
masses from the bottom up.
Mikhail Bakunin, Statism and Anarchism[19]
17.2.1
Critique of Marxism
192
17.2.2
Comparison with communist anar- tivism to distinguish themselves from the mutualism of
chism
the followers of Proudhon and the state socialists associ-
17.6. REFERENCES
193
17.3 Performance
17.4 People
Michael Albert
Mikhail Bakunin
Giuseppe Fanelli
Sam Dolgo
Luce Fabbri
Luigi Fabbri
Mick Farren
Frank Fernndez (writer)
James Guillaume
Ricardo Mella
Robin Hahnel
Gustav Landauer
Anselmo Lorenzo
Csar De Paepe
17.6 References
Bookchin, Murray (1998), The Spanish Anarchists: [23] Quoted in Brian Morris, Bakunin: The Philosophy of
Freedom, 1993, p29
The Heroic Years 18681936, Canada: AK Press,
ISBN 1-873176-04-X
[24]
[26] Nicholas Thoburn. The lumpenproletariat and the proletarian unnameable in Deleuze, Marx and Politics
194
[27] This paragraph sourced by Shatz, Marshall; Guess, Raymond; Skinner, Quentin. The Conquest of Bread and
Other Writings. Cambridge University Press. p. xvi
[28] Proudhon. What is Property, pp. 395-6
[29] Berkman, Alexander. The ABC of Anarchism, p. 68
[30] What is Anarchism?, p. 217
[31] Kropotkin. Kropotkins Revolutionary Pamphlets, p. 162
[32] James Guillaume, Bakunin on Anarchism, p. 376
[33] Guillaume, Bakunin on Anarchism, p. 364
[34] [Anarchism, p. 295]
[35] A.3 What types of anarchism are there?
[36] Federalism, Socialism, Anti-Theologism by Michael
Bakunin. Marxists.org. Retrieved on 2013-07-12.
[37] Workers Power and the Spanish Revolution, by Tom Wetzel, http://libcom.org/library/
workers-power-and-the-spanish-revolution-tom-wetzel
[38] The Anarchist Collectives, p. 114
Chapter 18
Anarcho-syndicalism
Anarcho-syndicalism (also referred to as revolutionary syndicalism[1] ) is a theory of anarchism which views
revolutionary industrial unionism or syndicalism as a
method for workers in capitalist society to gain control
of an economy and, with that control, inuence broader
society. Syndicalists consider their economic theories a
strategy for facilitating worker self-activity and as an alternative co-operative economic system with democratic
values and production centered on meeting human needs.
The basic principles of anarcho-syndicalism are
solidarity, direct action (action undertaken without the
intervention of third parties such as politicians, bureaucrats and arbitrators) and direct democracy, or workers
self-management. The end goal of anarcho-syndicalism
is to abolish the wage system, regarding it as wage
slavery. Anarcho-syndicalist theory therefore generally
focuses on the labour movement.[2]
Anarcho-syndicalists view the primary purpose of the
state as being the defence of private property, and therefore of economic, social and political privilege, denying
most of its denizens the ability to enjoy material independence and the social autonomy which springs from it.[3]
In contrast with other bodies of thought, particularly with
MarxismLeninism, anarcho-syndicalists deny that there
can be any kind of workers state, or a state which acts in
the interests of workers, as opposed to those of the powerful, and posit that any state with the intention of empowering the workers will inevitably work to empower
itself or the existing elite at the expense of the workers.
Reecting the anarchist philosophy from which it draws
its primary inspiration, anarcho-syndicalism holds to the
idea that power corrupts.[3]
18.1 History
18.1.1
mile Pouget
Origins
195
196
18.1. HISTORY
Bandera de la CNT-FAI.
197
Many of the largest members of the IWA were broken,
driven underground or wiped out in the 1920s-30s as
fascists came to power in states across Europe and workers switched away from anarchism towards the seeming
success of the Bolshevik model of socialism. In Argentina, the FORA had already begun a process of decline by the time it joined the IWA, having split in 1915
into pro and anti-Bolshevik factions. From 1922, the
anarchist movement there lost most of its membership,
exacerbated by further splits, most notably around the
Severino Di Giovanni aair. It was crushed by General
Uriburus military coup in 1930.[21] Germanys FAUD
struggled throughout the late 1920s and early 30s as the
brownshirts took control of the streets. Its last national
congress in Erfurt in March 1932 saw the union attempt
to form an underground bureau to combat Hitlers fascists, a measure which was never put into practice as mass
arrests decimated the conspirators ranks.[22] The editor
of the FAUD organ Der Syndikalist, Gerhard Wartenberg
was killed in Sachsenhausen concentration camp. Karl
Windho, delegate to the IWA Madrid congress of 1931
was driven out of his mind and also died in a Nazi death
camp. There were also mass trials of FAUD members
held in Wuppertal and Rhenanie, many of these never survived the death camps.[13] Italian IWA union the Unione
Sindacale Italiana, which had claimed a membership of
up to 600,000 people in 1922, was warning even at that
time of murders and repression from Benito Mussolini's
fascists.[23] It had been driven underground by 1924 and
although it was still able to lead signicant strikes by miners, metalworkers and marble workers, Mussolinis ascent to power in 1925 sealed its fate. By 1927 its leading
activists had been arrested or exiled.[24]
Portugals CGT was driven underground after an unsuccessful attempt to break the newly installed dictatorship
of Gomes da Costa with a general strike in 1927 which
led to nearly 100 deaths. It survived underground with
15-20,000 members until January 1934, when it called a
general revolutionary strike against plans to replace trade
unions with fascist corporations, which failed. It was able
to continue in a much reduced state until World War II
but was eectively nished as a ghting union.[25] Massive government repression repeated such defeats around
the world, as anarcho-syndicalist unions were destroyed in
Peru, Brazil, Colombia, Japan, Cuba, Bulgaria, Paraguay
and Bolivia. By the end of the 1930s legal anarchosyndicalist trade unions existed only in Chile, Bolivia,
Sweden and Uruguay.[12] But perhaps the greatest blow
was struck in the Spanish Civil War which saw the CNT,
then claiming a membership of 1.58 million, driven underground with the defeat of the Spanish Republic by
Francisco Franco. The sixth IWA congress took place
in 1936, shortly after the Spanish Revolution had begun,
but was unable to provide serious material support for the
section. The IWA held its last pre-war congress in Paris
in 1938, with months to go before the German invasion of
Rudolph Rocker, 1922 International Workers Association Secre- Poland it received an application from ZZZ,[26] a synditary
calist union in the country claiming up to 130,000 work-
198
18.1.3
18.1. HISTORY
199
200
18.1.4
Logo of the French Confdration nationale du travail, established after the war
in 1950 by members of the dissolved Anarchist Federation of Britain.[46] Unlike the AFB, which was inuenced
by anarcho-syndicalist ideas but ultimately not syndicalist itself, the SWF decided to pursue a more denitely
syndicalist, worker-centred strategy from the outset.[46]
The Confdration nationale du travail (CNT, or National
Confederation of Labour) was founded in 1946 by Spanish anarcho-syndicalists in exile with former members of
the CGT-SR. The CNT later split into the CNT-Vignoles
and the CNT-AIT, which is the French section of the
IWA.
At the seventh congress in Toulouse in 1951 a much
smaller IWA was relaunched, again without the CNT,
which would not be strong enough to reclaim membership until 1958 as an exiled and underground organization. Delegates attended, though mostly representing
very small groups, from Cuba, Argentina, Spain, Sweden,
France, Italy, Germany, the Netherlands, Austria, Denmark, Norway, Britain, Bulgaria and Portugal. A message of support was received from Uruguay. But the situation remained dicult for the International, as it struggled to deal with the rise of state-sanctioned economic
trade unionism in the West, heavy secret service intervention as Cold War anti-communism reached its height
and the banning of all strikes and free trade unions in the
Soviet Union bloc of countries.[13] At the tenth congress
in 1958, the SACs response to these pressures led it into
a clash with the rest of the international. It withdrew
from the IWA following its failure to amend the bodys
statutes to allow it to stand in municipal elections[47] and
amid concerns over its integration with the state over distribution of unemployment benets.[48] For most of the
next two decades, the international struggled to prebuild
itself. In 1976, at the 15th congress, the IWA had only
ve member groups, two of which (the Spanish and Bulgarian members) were still operating in exile (though following Francos death in 1975, the CNT was already approaching a membership of 200,000).[23]
The Direct Action Movement was formed in 1979, when
the one remaining SWF branch, along with other smaller
anarchist groups, decided to form a new organisation of
anarcho-syndicalists in Britain.[49] The DAM was highly
involved in the Miners Strike as well as a series of industrial disputes later in the 1980s, including the Ardbride dispute in Ardrossan, Scotland, involving a supplier to Laura Ashley, for which the DAM received international support. From 1988 in Scotland, then England and Wales, the DAM was active in opposing the
Poll Tax.[50] In 1994 it adopted its current name, having previously been the Direct Action Movement since
1979, and before that the Syndicalist Workers Federation since 1950. In March 1994, DAM changed its
name to the Solidarity Federation. Presently, the Solidarity Federation publishes the quarterly magazine Direct
Action (presently on hiatus) and the newspaper Catalyst
In 1979 a split over representative unionism, professional
unionism and state-funded schemes saw the CNT di-
18.1.5
Contemporary times
201
This body is in charge of the repatriation of the accumulated union wealth. In 2004 an agreement was reached
between the CNT and the District Attorneys Oce,
through which all charges were dropped against the hundred prosecuted for this occupation.
On 3 September 2009, six members of the Serbian IWA
section (ASI-MUR), including then-IWA General Secretary Ratibor Trivunac, were arrested[59] on suspicion
of international terrorism, a charge which was heavily
disputed by the international and other anarchist groups.
Shortly after their arrest, an open letter was circulated[60]
by Serbian academics criticizing the charges and the attitude of Serbian police. The six were formally indicted on
December 7 and after a lengthy trial procedure Trivunac,
along with other 5 anarchists, were freed on February
17, 2010. On 10 December 2009, the FAU local in
Berlin was eectively banned as a union following a public industrial dispute at the citys Babylon cinema. At
the XXIV annual congress of the IWA, which was held
in Brazil in December 2009, the rst time the congress
had been held outside Europe, motions of support were
passed for the Belgrade Six and FAU while members of
the Solidarity Federation temporarily took over duties as
Secretariat. The Internationals Norwegian section subsequently took on the Secretariat role in 2010. As part
of the anti-austerity movement in Europe, various IWA
sections have been highly active in the 2008-2012 period, with the CNT taking a leading role in agitating for
the general strikes which have occurred in Spain, the USI
in Milan taking on anti-austerity campaigns in the health
service and the ZSP organizing tenants against abuses in
rented accommodation.[61] "
The largest organised anarchist movement today is in
Spain, in the form of the Confederacin General del Trabajo (CGT) and the CNT. CGT membership was estimated at around 100,000 for 2003.[62] The regions with
the largest CNT membership are the Centre (Madrid
and surrounding area), the North (Basque country), Andaluca, Catalonia and the Balearic Islands.[63] The CNT
opposes the model of union elections and workplace
committees[64] and is critical of labor reforms and the
UGT and the CCOO,[65] standing instead on a platform
of reivindicacin, that is, return of what is due, or social
revolution.[66]
202
18.2.1
Notable theorists
Rudolf Rocker
203
204
Council Communism
General strike
Kronstadt Rebellion
Libertarian socialism
List of federations of trade unions
Participatory Economics
Wildcat strike action
Workers self-management
18.7 References
[1] Revolutionary syndicalism, Encyclopedia Britannica
[2] Jeremy Jennings, Syndicalism in France (St Martins Press,
1990) ISBN 031204027X
[3] 1c. Why do anarcho-syndicalists oppose participation in
statist politics?". Anarcho-Syndicalism 101. Class Struggle Online. April 2002. Retrieved 20 June 2013.
[4] Jameson, J. F., The American Historical Review (American Historical Association, 1895), p. 731.
[5] The Great Dock Strike of 1889, Direct Action #47, August 11, 2009. Retrieved March 8, 2010.
18.7. REFERENCES
205
[59] http://libcom.org/news/
belgrade-anarchists-arrested-state-attorney-international-terrorism-0409200
206
[60] http://asi.zsp.net.pl/belgrade-professors-send-open-letter-in-defense-of-arrested/
Rocker, Rudolf,
[61] The unocial IWA blog. ASI-MUR. 2011. Retrieved
2011-10-14. keeps an updated list of recent IWA member
activities
[62] Carley, Mark Trade union membership 19932003
(International:SPIRE Associates 2004).
[63] Beltrn Roca Martnez, Anarchism, Anthropology and
Andalucia, Anarchist Studies
[64] (Spanish) Que son las elecciones sindicales?, ocial
CNT site. Accessed online 6 January 2008.
[65] (Spanish) Otra reforma laboral Y ahora qu?, ocial
CNT site. Accessed online 6 January 2008.
[66] (Spanish) Plataforma Reivindicativa, ocial CNT site.
Accessed online 6 January 2008.
[67] IWA Congress 2013
[68] Rudolf Rocker, Anarcho-Syndicalism: Theory and Practice (AK Press, 2004), p. 73, ISBN 1-902593-92-8
[69] Rudolf Rocker, Anarcho-Syndicalism: Theory and Practice (AK Press, 2004), p. 62-63, ISBN 1-902593-92-8
[70] The Chomsky-Foucault Debate on Human Nature, The
New Press, 2006, p.38-9
[71] Heider, Ulrike and Bode, Ulrike, Anarchism: Left, Right
and Green (San Francisco: City Lights Books, 1994), p.
4. ISBN 0-87286-289-5
[72] Murray Bookchin, The Ghost of Anarcho-Syndicalism,
online at Anarchy Archives. Retrieved 27 January 2009.
[73] Romero Maura, The Spanish Case, contained in Anarchism Today, D. Apter and J. Joll (eds.), p. 75
Anarchism
18.9 Film
Living Utopia, (Vivir la utopa, Documentary-lm
from 1997 about Anarcho-syndicalism and Anarchism in Spain)
Noam Chomsky: The Relevance of Anarchosyndicalism (interviewed by Peter Jay, 1976) (video
and text)
18.10 Fiction
Ursula K. Le Guin's 1974 science ction novel The
Dispossessed, subtitled An Ambiguous Utopia,
concerns a functioning anarcho-syndicalist society.
Anarcho-
Anarcho-Syndicalism
and
Syndicalism
Chapter 19
De Leonism
De Leonism, occasionally known as Marxism
Deleonism, is a form of syndicalist Marxism developed
by Daniel De Leon. De Leon was an early leader of the
rst United States socialist political party, the Socialist
Labor Party of America. De Leon combined the rising
theories of syndicalism in his time with orthodox Marxism. According to De Leonist theory, militant industrial
unions (specialized trade unions) are the vehicle of class
struggle. Industrial Unions serving the interests of the
proletariat (working class) will bring about the change
needed to establish a socialist system. The only way this
diers from some currents in anarcho-syndicalism is
that, according to De Leonist thinking, a revolutionary
political party is also necessary to ght for the proletariat
on the political eld.
19.1 Tactics
According to the De Leonist theory, workers would
simultaneously form Socialist Industrial Unions in the
workplaces, and a socialist political party which would
organize in the political realm. Upon achieving sucient support for a victory at the polls, the political party
would be voted into oce, giving the De Leonist program a mandate from the people. It is assumed that at
that point, the Socialist Industrial Unions will have attained sucient strength in the workplaces for workers
there to take control of the means of production.
The De Leonist victory at the polls would be accompanied by a transfer of control of the factories, mines, farms
and other means of production to workers councils organized within the industrial unions. De Leonists distinguish this event from the general strike to take control
of the workplaces advocated by anarcho-syndicalists, and
refer to it instead as a general lockout of the ruling class.
The success of the De Leonist plan depends on achieving majority support among the people both in the workplaces and at the polls, in contrast to the Leninist notion that a small vanguard party should lead the working
class to carry out the revolution. De Leonisms stance
against reformism means that it is referred to by the label 'impossibilist', along with the Socialist Party of Great
The existing government would then be replaced with Britain.
a government elected from within the Socialist Indus- De Leonist political parties have also been criticized for
trial Unions, and the newly elected socialist government being allegedly overly dogmatic and sectarian. Despite
would quickly enact whatever constitutional amendments their rejection of Leninism and vanguardism, De Leonor other changes in the structure of government needed to ism also lies outside the "democratic socialist" and "social
bring this about, adjourning sine die. Workers on the democratic" tradition. Daniel De Leon and other De
shop oor would elect local shop oor committees needed Leonist writers have issued frequent polemics against
to continue production, and representatives to local and democratic socialist movements, especially the Socialist
207
208
Party of America, and consider them to be reformist or
"bourgeois socialist. De Leonists have traditionally refrained from any activity or alliances viewed by them as
trying to reform capitalism, though the Socialist Labor
Party in De Leons time was active during strikes and
such, such as social justice movements, preferring instead
to concentrate solely on the twin tasks of building support
for a De Leonist political party and organizing Socialist
Industrial Unions.
Chapter 20
Council communism
Council communism (also councilism) is a current of
socialist thought that emerged from the November Revolution in the 1920s, characterized by its opposition
to state capitalism/state socialism and its advocacy of
workers councils as the basis for dismantling the class
state. Strong in Germany and the Netherlands during
the 1920s, council communism continues to exist today
within the greater socialist and communist movement.
ests and were no longer viable as organs of class struggle. Nevertheless, those Bordigists who put forward
this critique still held out the necessity of red unions
or class unions re-emerging, outside and against the
regime unions, which would openly advocate class struggle and allow the participation of communist militants.
20.1 History
As the Second International decayed at the beginning of
World War I, socialists who opposed nationalism and supported proletarian internationalism regrouped. In Germany, two major communist trends emerged. First, the
Spartacus League was created by the radical socialist
Rosa Luxemburg. The second trend emerged amongst
the German rank-and-le trade unionists who opposed
their unions and organized increasingly radical strikes towards the end of 1917 and the beginning of 1918. This
second trend created the German Left Communist movement that would become the KAPD after the abortive
German Revolution of 191819.
Despite a common general direction, and despite sharing the criticism of Lenin, there were few politics held in
common between these movements. An example of this
divergence is that the Italians supported the Right of Nations to Self Determination, while the Dutch and Germans
rejected this policy (seeing it as a form of bourgeois nationalism). However, all of the Left Communist tendencies opposed what they called "Frontism". Frontism was a
tactic endorsed by Lenin, where Communists sought tactical agreements with reformist (social democratic) parties in pursuit of a denite, usually defensive, goal. In
addition to opposing Frontism, the Dutch-German tendency, the Bulgarians and British also refused to participate in bourgeois elections, which they denounced as
parliamentarism.
209
210
lands was Marinus van der Lubbe, who was accused of
the Reichstag arson in 1933 and consequently executed
by the nazis after a show trial that marked the beginning
of the persecution of socialist and communists in Nazi
Germany.
The early councilists are followed later by the Group of
Internationalist Communists, Henk Meijer, Cajo Brendel and Paul Mattick, Sr. There was a resurgence of
councilist groups and ideas in the 1960s, through the
Situationist International, Root and Branch in the United
States, Socialisme ou Barbarie in France, and Solidarity
in the UK.[3]
Alongside and sometimes connected to the councilists
were the early Hegelian Marxists, Gyrgy Lukcs (a
council communist himself from 191821 or 22) and
Karl Korsch (who turned to council communism in the
1930s).
Anarcho-communism
Left communism
Marxist humanism
Libertarian socialism
Frankfurt School
List of left communist internationals
Social criticism
20.6 References
Anton Pannekoek Workers Councils, AK Press,
2003
211
Chapter 21
Left communism
Leftist errors redirects here. For the policy of terror
used by the Yugoslav Partisans during World War II, see
Leftist errors (Yugoslavia).
Not to be confused with the Left Opposition (a Russian
communist faction led by Leon Trotsky in the 1920s).
commonality at a level of abstract theory and more crucially, left communist groups from both traditions tend to
identify elements of commonality in each other.
The historical origins of left communism can be traced to
the period before the First World War, but it only came
into focus after 1918 . All left communists were supportive of the October Revolution in Russia but retained a
critical view of its development. Some, however, would
in later years come to reject the idea that the revolution
had a proletarian or socialist nature, asserting that it had
simply carried out the tasks of the bourgeois revolution
by creating a state capitalist system.
212
213
lished); and they generally took a voluntarist stance re- development of the Bordigist current (as it is often porgarding the possibilities for social revolution at that time. trayed).
They began to publish a newspaper, Kommunist,[4] which
oered a critique of the direction in which the Bolsheviks were heading. They argued against the overbureaucratisation of the state and further argued that full
state ownership of the means of production should proceed at a quicker pace than Lenin desired.
The year 1925 was a turning point for the Italian left as it
was the year that the so-called Bolshevisation took place
in the sections of the Communist International. This plan
was designed to eliminate all social democratic deviations from the Comintern and develop them on Bolshevik
lines or at least along the lines of what Zinoviev, the secretary of the International, considered Bolshevik lines.
In practice, this meant top-down bureaucratic structures
in which the members were controlled by a leadership
approved of by the Cominterns International Executive
Committee. In Italy this meant that the leadership which
had formerly been in the hands of Bordiga was given to a
body that came into being when the Serrati-Ma minority of the PSI joined the PCI, although Bordigas group
were in a majority. The new leadership was supported
by Bordiga, who, as a centralist, accepted the will of the
International.
214
21.7. 19391945
215
had more than 100 militants active at any one time its inuence was actually far greater. The control of the PCd'I
apparatus by the Stalinists, however, meant that attempts
to reach other exiles was almost impossible and they were
driven back into small circle work.
21.7 19391945
216
tivists then split into two camps, on the one hand some
turned to Trotskyism forming the Committee of Revolutionary Marxists (CRM) while the majority formed the
CommunistenBond-Spartacus. The latter group turned to
council communism and was joined by most members of
the GIK.
In 1941, the Italian Fraction was reorganised in France
and along with the new French Nucleus of the Communist
Left came into conict with the ideas which the Fraction
had propagated from 1936: of the social disappearance of
the proletariat and localised wars, etc. These ideas continued to be defended by Vercesi in Brussels. Gradually
the Left Fractions adopted positions drawn from German
Left Communism. They abandoned the conception that
the Russian state remained in some way proletarian and
also dropped Vercesis conception of localised wars in
favour of ideas on imperialism inspired by Rosa Luxemburg. Vercesis participation in a Red Cross committee
was also ercely contested.
21.12. REFERENCES
21.9 19521968
The year 1952 signaled the end of mass inuence on
the part of Italian Left Communism, as its sole remaining representative, the Internationalist Communist Party,
split in two sections; the group led by Bordiga took the
name International Communist Party, which continues
today. The Gauche Communiste de France (GCF) also
dissolved in the same year. Left Communists entered
a period of almost constant decline from this point onwards, although they were somewhat rejuvenated by the
events of 1968.
217
21.12 References
[1] Non-Leninist Marxism: Writings on the Workers Councils (includes texts by Gorter, Pannekoek, Pankhurst and
Rhle), Red and Black Publishers, St Petersburg, Florida,
2007. ISBN 978-0-9791813-6-8
[2] Background on the Italian Communist Left, Bordiga and
Bordigism. Leftcom. 2003-08-01. Retrieved 2013-1017.
[3] Left-Wing Communism: an Infantile Disorder. Marxists.org. Retrieved 2013-10-17.
[4] Glossary of Periodicals: Ko. Marxists.org. Retrieved
2013-10-17.
[5] The International Conferences of the Communist
Left (1976-80) | International Communist Current.
En.internationalism.org. Retrieved 2013-10-17.
[6] Wildcat. Wildcat-www.de. 2013-09-21. Retrieved
2013-10-17.
[7] " ". Tapaidiatisgalarias.org. Retrieved 2013-10-17.
[8] Blaumachen - journal.
2013-10-17.
Blaumachen.gr.
Retrieved
218
In addition, there is a good deal of material published on the Internet in various languages. A useful starting point is the Left Communism collection
published on the Marxists Internet Archive.
Chapter 22
Socialisme ou Barbarie
early days also brought debate with Anton Pannekoek and
an inux of ex-Bordigists into the group.
The group was composed of both intellectuals and workers, and agreed with the idea that the main enemies of
society were the bureaucracies which governed modern
capitalism. They documented and analysed the struggle
against that bureaucracy in the groups journal. The thirteenth issue (JanuaryMarch 1954), as an example, was
devoted to the East German revolt of June 1953 and the
strikes which erupted amongst several sectors of French
workers that summer. Following from the belief that what
the working class was addressing in their daily struggles
was the real content of socialism, the intellectuals encouraged the workers in the group to report on every aspect
of their working lives.
Socialisme ou Barbarie was critical of Leninism, rejecting the idea of a revolutionary party, and placing an emphasis on the importance of workers councils. While
some members left to form other groups, those remaining
became more and more critical of Marxism over time.
Jean Laplanche, one of the groups founding members,
recalls the early days of the organization:
22.1 History
The group originated in the Trotskyist Fourth International, where Castoriadis and Claude Lefort constituted
a ChaulieuMontal Tendency in the French Parti Communiste Internationaliste in 1946. In 1948, they experienced their nal disenchantment with Trotskyism,[3]
The Hungarian Revolution and other events of the midleading them to break away to form Socialisme ou Bar1950s led to a further inux into the group. By this time,
barie, whose journal began appearing in March 1949.
they were proposing the fundamental point as
Castoriadis later said of this period that the main audience of the group and of the journal was formed by
the necessity for capitalism on the one hand
groups of the old, radical left: Bordigists, council comto reduce workers to simple executors of tasks,
munists, some anarchists and some ospring of the Gerand on the other hand, in its impossibility to
man 'left' of the 1920s[4]
continue functioning if it succeeds in so doing.
They developed parallel to, and were in dialogue with,
Capitalism needs to achieve mutually incomthe JohnsonForest Tendency, which developed as a body
patible objectives: the participation and the
of ideas within American Trotskyist organisations. One
exclusion of the worker in production as of
faction of this group later formed Facing Reality. The
all citizens in relation to politics.[6]
219
220
22.2 Members
Members of Socialisme ou Barbarie included:
Danile Auray, b. 1943. Left SouB around 1965.
Daniel Blanchard (as Pierre Canjuers), b. 1934.
SouB: 1957- 1965.
Source: Andrea Gabler: Arbeitsanalyse und Selbstbestim Pierre Canjuers, Guy Debord: Preliminaires mung. Zur Bedeutung und Aktualitt von Socialisme ou
pour une dnition de l'unit du programme Barbarie, Gttingen, 2006. This is a dissertation for
the Doktor (Ph. D.) in social sciences from the Georgrvolutionaire, Paris (July 20), 1960, (4 p.).
August-Universitt at Gttingen. Her many biographies
Transl. in: Ken Knabb, Situationist Internaare in Anhang C, pp. 210 223.
tional Anthology, Berkeley, 1981, p. 305..
22.3 Texts
22.5 Notes
[1] Luxemburg, Rosa. The Junius Pamphlet. 1916.
[2] Howard, Howard (1975). Introduction to Castoriadis.
Telos (23): 118.
[3] Castoriadis, Cornelius (1975). An Interview. Telos
(23)., p. 133
[4] Castoriadis, Cornelius (1975). An Interview. Telos
(23)., p. 134
[5] Fletcher, John; Osborn, Peter (2000). The other within:
Rethinking psychoanalysis. Radical Philosophy (102).
[6] Cardan, Paul (1965). Modern Capitalism and Revolution.
London: Solidarity. p. 16.
22.6 References
Gottraux, Philippe: Socialisme ou Barbarie, un engagement politique et intellectuel dans la France de
l'aprs guerre. ditions Payot Lausanne, s.l., 1997.
Cornelius Castoriadis (translated by Bart Grahl and
David Pugh) (1975). An Interview. Telos (23).
Claude Lefort (translated by Dorothy Gehrke and
Brian Singer) (1977). An Interview. Telos (30).
Peter Starr, Logics of Failed Revolt: French Theory
After May '68, Stanford University Press, 1995, p.
24. ISBN 0-8047-2445-8.
221
Chapter 23
JohnsonForest Tendency
The JohnsonForest Tendency, sometimes called the
Johnsonites, refers to a radical left tendency in the United
States associated with Marxist theorists C.L.R. James
and Raya Dunayevskaya, who used the pseudonyms J.R.
Johnson and Freddie Forest respectively. They were
joined by Grace Lee Boggs, a Chinese-American woman
who was considered the third founder.
23.1 History
222
Autonomist Marxism
Marxist humanism
23.3 References
Loren Goldner (2004).
Introduction to the
Johnson-Forest Tendency and the Background to
Facing Reality"". Retrieved January 20, 2006.
Loren Goldner (2002). "Facing Reality 45 Years
Later: Critical Dialogue with James/Lee/Chaulieu.
Retrieved January 8, 2008.
23.4 Publications
The Invading Socialist Society a pamphlet published
by the JFT in 1947.
Trotskyism in the United States, 1940-1947 BALANCE SHEET The Workers Party and the Johnson
Forest Tendency a pamphlet published by the JFT in
1947.
223
Chapter 24
Autonomism
For other uses, see Autonomism (disambiguation).
break free of political structures and behavior patterns
Not to be confused with antinomianism.
imposed from the outside.[4] As such this has involved
Autonomism or Autonomist Marxism is a set of a call for the independence of social movements from
political parties[5] in a revolutionary perspective which
seeks to create a practical political alternative to both
authoritarian socialism and contemporary parliamentary
democracy.[6]
Autonomism inuenced the German and Dutch Autonomen, the worldwide social centre movement, and today is inuential in Italy, France, and to a lesser extent the
English-speaking countries. Those who describe themselves as autonomists now vary from Marxists to poststructuralists and anarchists.
24.1 Etymology
The term autonomia/Autonome was rst used in 1620,
having been composed out of two Greek words, auto
nomos, referring to someone or something which lives
by his/her own rule. Autonomy, in this sense, is not
independence. While independence refers to an autarchic
kind of life, separated from the community, autonomy
refers to life in society but by ones own rule. Though the
notion of autonomism was alien to the ancient Greeks,
Raised st, stenciled protest symbol of Autonome at the Ernst- whose society was not an all-inclusive one, the conKirchweger-Haus in Vienna, Austria
cept is indirectly endorsed by Aristotle, who stated that
only beasts or gods could be independent and live apart
anti-authoritarian left-wing political and social move- from the polis (community), while Kant dened the
ments and theories[1][2][3] As a theoretical system, it rst Enlightenment by autonomy of thought and the famous
emerged in Italy in the 1960s from workerist (operaismo) "Sapere aude" (dare to know).
communism. Later, post-Marxist and anarchist tendencies became signicant after inuence from the
Situationists, the failure of Italian far-left movements in
24.2 The Marxist Autonomist thethe 1970s, and the emergence of a number of important
theorists including Antonio Negri, who had contributed
ory
to the 1969 founding of Potere Operaio, as well as Mario
Tronti, Paolo Virno, Franco Bifo Berardi, etc.
Unlike other forms of Marxism, autonomist Marxism
Georgy Katsiacas summarizes the forms of autonomous
movements saying that In contrast to the centralized decisions and hierarchical authority structures of modern
institutions, autonomous social movements involve people directly in decisions aecting their everyday lives.
They seek to expand democracy and to help individuals
224
225
The journal Quaderni Rossi (Red Notebooks), produced between 1961 and 1965, and its successor Classe
Operaia (Working Class), produced between 1963 and
1966, were also inuential in the development of early
autonomism. Both were founded by Antonio Negri and
Mario Tronti.
Pirate radio stations also were a factor in spreading autonomist ideas. Bologna's Radio Alice was an example
In 1969, the operaismo approach was active mainly in of such a station.
226
24.3.2
Direct action
227
Today, the autonome scene in Germany is greatly reFrom July 19 to July 28, 2002, a No borders camp was
duced and concentrates mainly on anti-fascist actions,
made in Strasbourg to protest against anti-immigration
ecology, solidarity with refugees, and feminism. There
policies, in particular inside the Schengen European
are larger and more militant groups still in operation, such
space.
as in Switzerland or Italy.
228
24.6 The
Greek
autonomoi
In Greece, the anarcho-autonomoi (Greek : anarchist-autonomists) emerged as an important trend in the youth and student movement, rst
during the 1973 Athens Polytechnic uprising against
the military dictatorship that ruled the country at the
time. After the collapse of the dictatorship in 1974,
the anarcho-autonomoi became considerably inuential, rstly as a social trend within the youth and then as
a (very loose and diverse) political trend. The denition
anarcho-autonomoi, itself, is much debated. One reason for this is that it was originally coined by opponents.
However, it was also quite quickly adopted by many adherents, used as a generic term.
Before 1973, in Greece, there was very little tradition in 24.8 See also
anarchism or libertarian socialism in general. An exception to this was Agis Stinas, an early comrade of Cornelius
Castoriadis. Castoriadis belonged to Stinass small Coun- 24.8.1 Autonomist thinkers
cil Communist group (before he emigrated to France) and
Franco Bifo Berardi
was inuenced by it; later these roles were turned around.
The small groups that existed were almost (physically)
George Caentzis
eliminated by the Nazis, the local establishment, and the
Stalinist communist party during the Nazi occupation and
Silvia Federici
the Greek Civil War that followed, with Castoriadis and
Michael Hardt
Stinas, themselves, being two of the few survivors.
Thus, the radical Greek youth in the 1970s, having very
John Holloway
little relative background to refer to, resided to an ex Antonio Negri
tensive syncretism of multiple trends originating in
the respective movements in other European countries.
Mario Tronti
Anarchist and anarcho-syndicalist trends converged with
situationist, workerist, or other autonomist trends and
Paolo Virno
even with radical (non-autonomist) Marxist trends. The
anarcho-autonomoi made a very strong stand during
the 197880 student movement, coming into violent con- 24.8.2 Movements and organizations
frontation with the police and the (also, of considerable inuence) Stalinist communist youth (K.N.E). Such
Blitz (movement) (Norway)
stands were repeated whenever the student, worker, and
Disobbedienti (ex Tute Bianche)
youth movements were rising (in 1987, 199091, 1998
99, and 20067). However, their intensity has been
Homeless Workers Movement MTST
falling since 199091.
Kmpa tillsammans! Kmpa tillsammans!
Parallel to such participation in social movements, a large
number of social centres (many of them squatted) exist
London Autonomists
to this day around Greece, and many of them participate
in social struggles on a local level. These social centres,
Swedish Anarcho-syndicalist Youth Federation
whether they now identify as Autonomist or not (most
use more generic terms such as anti-authoritarian, while
Ungdomshuset, Danish autonomist squat
some identify as anarchist ), function in the ways that
historically emerged through Autonomia. There is also
a multitude of small political groups which identify as 24.8.3 Autonomist Publications
Autonomist, ranging from workerist to post-modernist.
Aufheben
Most of them are still connected to the respective groups
that identify as Anarchist.
Multitudes magazine
See also: Squatting Greece
ROAR Magazine
24.10. BIBLIOGRAPHY
24.8.4
Others
Autonomy
Aective labor
Direct democracy
Horizontalidad
Kommune 1
Popular assembly
Spontaneism
Sui iuris
Open Marxism
Hakim Bey on autonomous zones
24.9 References
[1] Autonomism as a global social movement by Patrick
Cuninghame The Journal of Labor and Society 10897011 Volume 13 December 2010 pp. 451464
229
FIRE AND FLAMES: A History of the German Autonomist Movement by Geronimo. AK Press. 2012.
ISBN 978-1-60486-097-9
(French) LAutonomie. Le mouvement autonome en
France et en Italie, ditions Spartacus 1978
(French) Autonomes, Jan Bucquoy and Jacques
Santi, ANSALDI 1985
(French) Action Directe. Du terrorisme franais
l'euroterrorisme, Alain Hamon and Jean-Charles
Marchand, SEUIL 1986
(French) Paroles Directes. Lgitimit, rvolte et rvolution : autour d'Action Directe, Loc Debray, JeanPierre Duteuil, Philippe Godard, Henri Lefebvre,
Catherine Rgulier, Anne Sveva, Jacques Wajnsztejn, ACRATIE 1990
(French) Un Tratre chez les totos, Guy Dardel,
ACTES SUD 1999 (novel)
(French) Bac + 2 + crime : l'aaire Florence Rey,
Frdric Couderc, CASTELLS 1998
(French) Italie 77. Le Mouvement , les intellectuels, Fabrizio Calvi, SEUIL 1977
24.10 Bibliography
Autonomism as a global social movement by
Patrick Cuninghame The Journal of Labor and Society 1089-7011 Volume 13 December 2010
pp. 451464
(German) Die Autonomen, Thomas Schultze et Almut Gross, KONKRET LITERATUR 1997
(German) Autonome in Bewegung, AG Grauwacke
aus den ersten 23 Jahren, ASSOCIATION A 2003
(English) The Subversion of Politics: European Autonomous Social Movements and the Decolonization
of Everyday Life Georgy Katsiacas, AK Press 2006
(English) Negativity and Revolution: Adorno and Political Activism London: Pluto Press, 2009 John Holloway ed. with Fernando Matamoros & Sergio Tischler ISBN 978-0-7453-2836-2
(English) Autonomia: Post-Political Politics, ed. Sylvere Lotringer & Christian Marazzi. New York:
Semiotext(e), 1980, 2007. ISBN 1-58435-053-9,
ISBN 978-1-58435-053-8.
(English) Os Cangaceiros A Crime Called Freedom:
The Writings of Os Cangaceiros (Volume One) Eberhardt Press 2006
(English) Storming Heaven: Class composition
and struggle in Italian Autonomist Marxism, Steve
Wright, University of Michigan Press ISBN 0-74531607-7
230
(Greek) 73.
,
,
, ed.
. Athens 1983.
(Greek), , , ,
1985
(Greek), ,
, , 2000
Archives
24.11.2
Others
Chapter 25
Georgism
Georgist redirects here. For the Romanian political nerability that economies face from credit and property
group, see National Liberal Party-Brtianu.
bubbles.[11][12]
Georgism is an economic philosophy holding that the
economic value derived from natural resources and
natural opportunities should belong equally to all residents of a community, but that people own the value
they create.[1][2][3] The Georgist paradigm can be described as a model of political economy that oers solutions to social and ecological problems, relying on principles of land rights and public nance which attempt
to integrate economic eciency with social justice.[4][5]
The philosophical basis of Georgism dates back to several early proponents such as John Locke[6] and Baruch
Spinoza,[7] but the concept of gaining public revenues
from natural resource privileges was widely popularized
by the economist and social reformer Henry George and
his rst book, Progress and Poverty.[8]
Georgism is concerned with just and ecient distribution of economic rent caused by natural monopolies,
pollution, and the control of commons, including title
over natural resources and other contrived privileges (e.g.,
intellectual property). Any natural resource, which is inherently limited in supply, can generate economic rent,
but the classical and most signicant example of 'land
monopoly' involves the extraction of common ground rent
from the value of urban and agricultural locations.
Consumer
surplus
Supply
Market price
Tax revenue
Producer
Tax rate
Demand
surplus
Georgists argue that taxing economic rent derived from
land and natural resources is ecient, fair, and equitable.
The main Georgist policy tool is a fee assessed on location
value, commonly called a land value tax (LVT). Georgists
Quantity
argue that socially captured rents can reduce or eliminate
existing taxes on labor and investment that are unfair or
inecient. Some Georgists also advocate for the return of A supply and demand diagram showing the eects of land value
taxation. Note that the burden of the tax is entirely on the land
surplus public revenue collected from economic rent back
owner, and there is no deadweight loss.
to the people through a basic income or citizens dividend.
231
232
25.1.1
Economic properties
Income ow resulting from payments for restricted access to natural opportunities or for contrived privileges
over geographic regions is called economic rent. Georgists argue that economic rent of land, legal privileges,
and natural monopolies should accrue to the community,
rather than private owners. In economics, "land" is everything that exists in nature independent of human activity.
It was Adam Smith who rst noted the eciency and dis- While the philosophy of Georgism does not say anything
tributional properties of a land value tax in his book, The denitive about specic policy interventions needed to
233
address problems posed by various sources of economic 25.1.3 Georgism and environmental ecorent, the common goal among modern georgists is to capnomics
ture and share (or reduce) rent from all sources of natural
monopoly and legal privilege.[21][22]
The early conservationist movement of the Progressive
Henry George shared the goal of modern Georgists to so- Era was inspired by Henry George and his inuence
[39]
Some ecological
cialize or dismantle rent from all forms of land monopoly extended for decades afterward.
and legal privilege. However, George focused mainly on economists still support the Georgist policy of land value
his preferred policy tool known as land value tax, which tax as a means of freeing or rewilding unused land and
[40][41][42]
targeted a particular form of unearned income called conserving nature by reducing urban sprawl.
ground rent. George focused on ground-rent because Pollution degrades the value of what Georgists consider
basic locations were more valuable than other monop- to be commons. Because pollution is a negative contriolies and everybody needed locations to survive, which bution, a taking from the commons or a cost imposed on
he contrasted with the less signicant streetcar and tele- others, its value is economic rent, even when the polluter
graph monopolies that George also spoke out against at is not receiving an explicit income. Therefore, to the exthat time. George likened the problem to a laborer trav- tent that society determines pollution to be harmful, most
eling home who is waylaid by a series of highway rob- Georgists propose to limit pollution and then capture the
bers along the way, each who demand a small portion of resulting rents for public use, restoration, or a citizens divthe travelers wages, and nally at the very end of the idend.[21][43][44]
road waits a robber who demands all that the traveler
has left. George reasoned that it made little dierence Georgism is related to the school of ecological ecoboth propose market based restrictions on
to challenge the series of small robbers when the nal nomics, since
[40][45]
pollution.
The schools are compatible in that they
robber remained to demand all that the common laborer
[23]
advocate
using
similar
tools as part of a conservation
had left.
George predicted that over time technologistrategy,
but
they
emphasize
dierent aspects. Consercal advancements would increase the frequency and imvation
is
the
central
issue
of
ecology,
whereas economic
portance of lesser monopolies but that ground rent would
[24]
rent
is
the
central
issue
of
geoism.
Ecological
economists
remain dominant. George even predicted that groundmight
price
pollution
nes
more
conservatively
to prerents would rise faster than wages and income to capital,
vent
inherently
unquantiable
damage
to
the
environa prediction that modern analysis has shown to be plausiment, whereas Georgists might emphasize mediation
ble, since the supply of land is xed.[25]
between conicting interests and human rights.[22][46]
Common ground rent is still the primary focus of Geor- Geolibertarianism, a market oriented branch of geoism,
gists because of its large value and the known disec- tends to take a direct stance against what it perceives as
onomies of misused land. However, there are other burdensome regulation and would like to see auctioned
sources of rent that are theoretically analogous to ground- pollution quotas or taxes replace most command and conrent and are highly debated topics within Georgism. The trol regulation.[47]
following are some sources of economic rent.[26][27][28]
Since ecologists are primarily concerned with conservation, they tend to put less emphasis on the issue of equi extractable
resources
(minerals
and tably distributing scarcity/pollution rents, whereas Georhydrocarbons)[29][30]
gists insist that unearned income not be captured by those
who hold title to natural assets and pollution privilege. To
[22][31][32]
severables (forests and stocks of sh)
the extent that geoists recognize the impact of pollution
extraterrestrial domains (geosynchronous orbits and or share conservationist values, they will agree with ecological economists about the need to limit pollution, but
airway corridor use)[27][28]
geoists will also crucially insist that pollution rents gen legal privileges tied to location (taxi medallions, bill- erated from those conservation eorts are not captured
board and development permits, or the monopoly of by polluters and are instead used for public purposes or
electromagnetic frequencies)[27][28]
to compensate those who suer the negative eects of
pollution. Ecological economists advocate similar pollu restrictions/taxes on pollution or severance (tradable tion restrictions but, placing conservation rst, might be
emission permits and shing quotas)[21][27][28]
willing to grant private polluters the privilege to capture
pollution rents. To the extent that ecological economists
Right-of-way (transportation) used by railroads,
share the geoist view of social justice, they would advoutilities, and internet service providers[33][34][35]
cate auctioning pollution quotas instead of giving them
[21][36]
away for free.[40] This distinction can be seen clearly in
issuance of legal tender (see seigniorage)
the dierence between basic cap and trade and the geoist
privileges that are less location dependent but variation, cap and share, a proposal to auction temporary
that still exclude others from natural opportunities pollution permits, with rents going to the public, instead
(intellectual property)[37][38]
of giving pollution privilege away for free to existing pol-
234
25.1.4
Revenue uses
25.3 Inuence
Henry George, whose writings and advocacy form the basis for
Georgism
235
Government passed a land value tax as part III of the 1931 erally include the value of buildings and other improveFinance act. However, this was repealed in 1934 by the ments, one exception being the town of Altoona, PennNational Government before it could be implemented.
sylvania, which only taxes land value.
In Denmark, the Georgist Justice Party has previously
been represented in Folketinget. It formed part of a
centre-left government 195760 and was also represented
in the European Parliament 197879. The inuence of
Henry George has waned over time, but Georgist ideas
still occasionally emerge in politics. In the 2004 Presidential campaign, Ralph Nader mentioned Henry George
in his policy statements.[65]
25.3.1
Communities
236
from capital, and used this as a basis to attack Georgism. Mark Blaug, a specialist in the history of economic
thought, credits Fetter and Clark with inuencing mainstream economists to abandon the idea that land is a
unique factor of production and hence that there is any
special need for a special theory of ground rent claiming that this is in fact the basis of all the attacks on
Henry George by contemporary economists and certainly
the fundamental reason why professional economists increasingly ignored him.[78]
Some recent critics, such as Keynesian economist Paul
Krugman, agree that land value taxation is the best
means of raising public revenue but assert that increased
spending has rendered land rent insucient to fully
fund government.[79] Georgists have responded by citing studies showing that land values of nations like the
US, UK, and Australia are more than sucient to fund
government.[80][81][82][83][84][85][86][87]
Mason Ganey[103][104]
Robert J. Gordon[105]
John Kenneth Galbraith [106]
Max Hirsch[107]
Wolf Ladejinsky[108]
Philippe Legrain[109]
Donald Shoup[110][111][112]
Herbert A. Simon[113][114]
Robert Solow[115]
Joseph Stiglitz[116][117]
Nicolaus Tideman[118]
William Vickrey[119]
Anarcho-capitalist political philosopher and economist
Lon Walras[120]
Murray Rothbard criticized Georgism in Man, Economy, and State as being philosophically incongruent with
Philip Wicksteed[121]
subjective value theory, and further stating that land is
irrelevant in the factors of production, trade, and price
systems.[88] Rothbards economic critique is well recog- 25.5.2 Heads of state
nized as relying on false assumptions and awed reasoning, even by people who ultimately agree with Rothbard
John Ballance[122]
in opposing Georgism.[89]
Winston Churchill[123][124]
Chicago school libertarian economist Milton Friedman
agreed with the Henry George argument as being the
Alfred Deakin[125]
least bad means of raising whatever public revenue was
Andrew Fisher[126]
needed.[90] Georgists agree with Friedman that land titles
should remain private and not be socialized. However,
George Grey[127]
Friedman viewed Georgism as partially immoral, due to
a dierence of opinion about the validity of vested prop Rutherford B. Hayes[128]
erty rights in land. Georgists believe that the private cap William Morris Hughes[129]
ture of unimproved land-rents is inherently unjust, draw[91]
ing comparisons to slavery.
Robert Stout[130]
Austrian economist Friedrich Hayek credited early enthusiasm for Henry George with developing his interest in economics. Later, Hayek said that the theory of
Georgism would be very strong if assessment challenges
didn't lead to unfair outcomes, but he believed that they
would.[92]
Economists
Woodrow Wilson[131]
Sun Yat-sen[132]
H. H. Asquith & David Lloyd George gave speeches
and private statements supporting geoism but later
publicly distanced themselves.[133][134]
Newton D. Baker[137]
John R. Commons[94][95][96]
Willie Brown[138]
Raymond Crotty[97][98]
J. Frank Colbert[139][140]
Ottmar Edenhofer[99][100][101]
George F. Cotterill[141]
Fred Foldvary[102]
John W. Davis[142]
237
Fred Dixon[143]
Seymour J. Farmer[144]
Keir Hardie[146]
Frederic C. Howe
[147]
Blas Infante[148]
25.5.5 Authors
Tom L. Johnson
[149]
Frank Chodorov[195][196]
Samuel M. Jones
[150]
Frank de Jong[151]
Franklin Knight Lane[137]
Charles Eisenstein[198]
Andrew MacLaren[152][153]
Hamlin Garland[199]
Raymond Moley[154]
Fred Harrison[200][201]
Hazen S. Pingree[155][156][157]
George Lawrence Record
Ebenezer Howard[202][203][204]
[158]
Stephen R. Reed
[159]
Philip Snowden[160][161]
Lewis St. George Stubbs[162]
Linda D. Thompson[163]
Aldous Huxley[205]
James Howard Kunstler[206]
William D. McCrackan[199]
Albert Jay Nock[207]
Kathleen Norris[208]
25.5.4
Activists
Upton Sinclair[209][210]
Jane Addams
[164][165]
Louis Brandeis
[166][167]
Clarence Darrow[168][169][170]
Michael Davitt
Leo Tolstoy[211][212]
25.5.6 Journalists
[171]
Samuel Gompers[172][173]
Samuel Brittan[213]
William F. Buckley, Jr.[214]
Bolton Hall[174]
John Haynes Holmes[175][176]
Michael Kinsley[215][216][217]
Benjamin C. Marsh[177][178]
Suzanne La Follette[218]
Mumia Abu-Jamal[179][180]
Dylan Matthews[219][220]
Ralph Nader[65][181]
Reihan Salam[221]
[182][183][184]
Amos Pinchot
[185][186]
Martin Wolf[222]
Merryn Somerset Webb[223][224]
Brand Whitlock[225][226][227]
Samuel Seabury[189]
Tim Worstall[228]
Nicholas Shaxson[190][191]
Matthew Yglesias[229][230]
238
25.5.7
Artists
Margrit Kennedy[272]
John C. Lincoln[273]
Elizabeth Magie[274][275]
Matthew Bellamy[233]
Edward McGlynn[276]
Buckey O'Neill[277]
James A. Herne[236]
John Hutchinson[199][237]
Raymond A. Spruance[278]
George Inness[238]
Silvanus P. Thompson[279]
Emma Lazarus[239]
Fiske Warren[280][281]
Agnes de Mille[240]
Joseph Fels[283]
William C. deMille[243][244]
Francis Neilson[245][246]
Banjo Paterson[247]
Will Price[248]
Economic rent
Enclosure
25.5.8
Philosophers
Freiwirtschaft
Ralph Borsodi
[251]
Geo-libertarianism
John B. Cobb
Law of rent
[252][253]
[254]
John Dewey
[255]
Optimal tax
Leon MacLaren
[256][257]
Pigovian tax
Franz Oppenheimer[258]
Prosper Australia
League)
[259][260]
Bertrand Russell
[261][262][263]
Hillel Steiner[264]
25.5.9
(formerly
Henry
George
25.7 References
Other
Roger Babson[265]
Albert Einstein
[266][267]
Henry Ford[268]
Silvio Gesell
[269]
Theodor Herzl[258]
Spencer Heath[270][271]
25.7. REFERENCES
239
[22] Batt, H. William. The Compatibility of Georgist Economics and Ecological Economics. Retrieved 9 June
2014.
[4] Ganey, Mason, and Harrison, Fred (1994). The Corruption of Economics. London: Shepheard-Walwyn.
[27] Ganey, Mason (July 3, 2008). The Hidden Taxable Capacity of Land: Enough and to Spare. International J.
of Social Economics (Summer 2008). Retrieved 13 June
2014.
[10] Suits, Daniel B. (Sep 1977). Measurement of Tax Progressivity. The American Economic Review, published by
American Economic Association 67 (4): 747752. Retrieved 28 October 2014.
[29] Harriss, C. Lowell. Nonrenewable Exhaustible Resources and Property Taxation. American Journal of
Economics and Sociology 65.3 (2006): 693-699.
[30] George, Henry (1997). An Anthology of Henry Georges
Thought, Volume 1. University Rochester Press. p. 156.
Retrieved 16 June 2014.
[31] George, Henry. Scotland and Scotsmen. Retrieved 16
June 2014. Address delivered on 18 February 1884 at the
City Hall, Glasgow
[32] Miller, Joseph Dana (1921). To Hold the Sea In Fee Simple. The Single Tax Review. 21-22: 37. Retrieved 16
June 2014.
[33] Darrow, Clarence. How to Abolish Unfair Taxation.
Retrieved 15 June 2014.
[34] Sullivan, Dan. Are you a Real Libertarian, or a ROYAL
Libertarian?". Retrieved 15 June 2014.
[35] Post, Louis F. Outlines of Louis F. Posts Lectures. Retrieved 15 June 2014.
[36] Zarlenga, Stephen. Henry Georges Concept of Money
(Full Text) And Its Implications For 21st Century Reform. http://www.monetary.org/. American Monetary
Institute. Retrieved 13 June 2014.
[37] George, Henry. On Patents and Copyrights. Retrieved
16 June 2014.
[38] Niman, Neil B. Henry George and the Intellectual
Foundations of the Open Source Movement. http://
schalkenbach.org/. Retrieved 16 June 2014. A modern
counterpart to the nineteenth century focus on land can be
found in the twentieth century concern with the establishment of intellectual property rights that fence o a portion
of the creative commons in order to construct temporary
monopolies.
240
[60] http://www.sfrgroup.org/Home/
location-value-covenants
[61] Foldvery, Fred. Geoanarchism A short summary of geoism and its relation to libertarianism.. Retrieved 29 May
2014.
[62] Bille, Frank F. The Danish-American Georgist. Retrieved 30 May 2014.
[63] Miller, Joseph Dana (1904). Land and Freedom: An International Record of Single Tax Progress, Volume 4. Single Tax Publishing Company. pp. 915.
[64] Wolf, Martin. Why we must halt the land cycle. Financial Times. Retrieved 29 May 2014.
[65] Internet Archive Wayback Machine. Web.archive.org.
2004-08-28. Retrieved 2012-07-26.
[66] Fairhope Single Tax Corporation
[49] Batt, H. William. The Compatibility of Georgist Economics and Ecological Economics. Retrieved 9 June
2014.
[50] Hartzok, Alanna. Citizen Dividends and Oil Resource
Rents A Focus on Alaska, Norway and Nigeria. Retrieved 9 June 2014.
[51] Ganey, Mason. A Cannan Hits the Mark. Retrieved 9
June 2014.
[52] Socialism, Capitalism, and Geoism by Lindy Davies
[53] Introduction to Earth Sharing,
[54] Geonomics in a Nutshell
[55] Geoism and Libertarianism by Fred Foldvary
[56] Curtis, Mike. The Arden Land Trust. Retrieved 30 May
2014.
[57] Adams, Martin. Sharing the Value of Land: The Promise
of Location Value Covenants. Retrieved 30 May 2014.
[58] Kent, Deirdre. Land and Money Reform Synergy in New
Zealand. Smart Taxes. Retrieved 30 May 2014.
[59] http://www.cooperativeindividualism.org/
wrigley-adrian_location-value-covenants-2010-06.pdf
[70] About the Lincoln Institute of Land Policy. Lincolninst.edu. Retrieved 2012-07-26.
25.7. REFERENCES
[81] Foldvery, Fred. The Ultimate Tax Reform: Public Revenue from Land Rent. Retrieved 27 January 2014.
[82] Leichter, Matt. How Much Is the Land in America
Worth (Redux)". Retrieved 27 January 2014.
241
242
[114] Herbert Simon. (2014). The Famous People web- [131] WOOLF, S.J. (April 27, 1941). MORGENTHAU AT
site. Retrieved 12:59, Oct 30, 2014, from http://www.
85 RECALLS A FULL LIFE; MORGENTHAU AT
thefamouspeople.com/profiles/herbert-simon-293.php.
85. New York Times. NY Times Magazine. At heart
[Woodrow Wilson] was a follower of Henry George and
[115] Foldvery, Fred E. (2005). Geo-Rent: A Plea to Public
strongly objected to private prot accruing through the inEconomists. Econ Watch 2 (1): pp 106132. Retrieved
crease in land values.
2 October 2013.
[132] Trescott, Paul B. (2007). Jingji Xue: The History of the
Introduction of Western Economic Ideas Into China, 1850[116] Stiglitz, Joseph E. (December 2, 2010). Principles and
1950. Chinese University Press. pp. 4648. The foreGuidelines for Decit Reduction. The Roosevelt Institute.
going help to demonstrate why Sun Yat-sen would have
Working Paper No. 6. Retrieved 7 April 2014.
regarded Henry George as a very credible guide, and why
in 1912 Sun could tell an interviewer, 'The teachings of
[117] Arnott, Richard J.; Joseph E. Stiglitz (Nov 1979). Agyour single-taxer, Henry George, will be the basis of our
gregate Land Rents, Expenditure on Public Goods, and
program of reform.'
Optimal City Size. Quarterly Journal of Economics 93
(4): 471500. doi:10.2307/1884466. JSTOR 1884466.
[133] McLean, Iain. Land tax: options for reform. University
of Oxford. Retrieved 1 October 2013.
[118] Tideman, Nicolaus.
Global Economic Justice.
Schalkenbach Foundation. Retrieved 8 October 2013.
[134] White, James Dundas (J. D.). Land-Value Policy. Retrieved 23 January 2014.
[119] Bill Vickrey In Memoriam
[120] Cirillo, Renato (Jan 1984). Lon Walras and So- [135] Miller, Joseph Dana (1902). Land and Freedom: An International Record of Single Tax Progress, Volume 2. Sincial Justice. The American Journal of Economics
gle Tax Publishing Company. pp. 4041.
and Sociology 43 (1): 5360. doi:10.1111/j.15367150.1984.tb02222.x. Retrieved 12 November 2013.
[136] A Remembrance of Warren Worth Bailey. Retrieved
14 January 2014.
[121] Barker, Charles A., 1955. Henry George. New York: Oxford University Press
Prosperity"".
Retrieved
[125] Laurent, John (2005). Henry Georges legacy in economic [141] Single Tax Loses, But Mayor Favoring This Reform Is
thought. Cheltenham, UK Northampton, MA: Edward ElChosen By a Small Vote Margin. The Milwaukee Jourgar Pub. p. 9. ISBN 1843768852.
nal. Mar 6, 1912. Retrieved 23 August 2014.
[126] Bastian, Peter (2009). Andrew Fisher an underestimated [142] Davis, John W. Henry George, Original Thinker. Reman. Sydney, N.S.W: UNSW Press. pp. 2830. ISBN
trieved 30 October 2014.
1742230040.
[143] Mills, Allen.
Single Tax, Socialism and the In[127] The Life of Henry George, Part 3 Chapter X1
dependent Labour Party of Manitoba: The Political
Ideas of F.J. Dixon and S.J. Farmer. Labour / Le
[128] Hayes, Rutherford B. Henry George. Retrieved 26
Travail 5 (1980): 33-56. JSTOR. Web. 04 Dec.
November 2013.
2014. <http://www.jstor.org/stable/10.2307/25139947?
ref=no-x-route:ace15c2e1d6b230b7bafc46e82f39f89>
[129] Hughes, William Morris (Billy) (18621952)". Aus[144] Mills, Allen.
Single Tax, Socialism and the Intralian Dictionary of Biography: Online Edition.
dependent Labour Party of Manitoba: The Political
[130] Stout, Robert (14 April 1885). ADDRESS BY THE
Ideas of F.J. Dixon and S.J. Farmer. Labour / Le
HON. R. STOUT. (Volume XXII, Issue 7302). PATravail 5 (1980): 33-56. JSTOR. Web. 04 Dec.
PERPAST. New Zealand Herald. Retrieved 6 December
2014. <http://www.jstor.org/stable/10.2307/25139947?
ref=no-x-route:ace15c2e1d6b230b7bafc46e82f39f89>
2014.
25.7. REFERENCES
243
244
[177] Caves, Roger W. Encyclopedia of the City. Abingdon, [194] Oregon Biographies: William S. U'Ren. Oregon HisOxon, OX: Routledge, 2005.
tory Project. Portland, Oregon: Oregon Historical Society. 2002. Archived from the original on 2006-11-10.
[178] Marsh, Benjamin Clarke. Lobbyist for the People; a
Retrieved 2006-12-29.
Record of Fifty Years. Washington: Public Aairs, 1953.
[195] Frank Chodorov. Retrieved 30 November 2013.
[179] Justice for Mumia Abu-Jamal
[196] Frank Chodorov. Retrieved 30 November 2013.
[180] http://schalkenbach.org/the-georgist-news/all/GN2/
GN2-2.htm. Retrieved 1 October 2013. Missing or [197] Rothbard, Murray (2007). Left and Right: A Journal of
empty |title= (help)
Libertarian Thought (Complete, 1965-1968). Ludwig von
Mises Institute. p. 263. Retrieved 5 December 2014.
[181] Alanna, Hartzok. Lunch and Lecture with Ralph Nader.
Retrieved 1 October 2013.
[198] Eisenstein, Charles. Post-Capitalism. Retrieved 5 October 2014.
[182] Jorgensen, Emil Oliver. The next Step toward Real
Democracy: One Hundred Reasons Why America Should [199] The Funeral Procession. New York Times. November 1,
Abolish, as Speedily as Possible, All Taxation upon the
1897. Retrieved 17 November 2013.
Fruits of Industry, and Raise the Public Revenue by a Single Tax on Land Values Only. Chicago, IL: Chicago Sin- [200] Fred Harrisons website
gletax Club, 1920.
[201] https://www.youtube.com/watch?v=vviBboUXhuA Fred
Harrison speaks at ALTER Spring Conference 2014
[183] Gorgas, William Crawford, and Lewis Jerome Johnson.
Two Papers on Public Sanitation and the Single Tax.
New York: Single Tax Information Bureau, 1914. http: [202] Steuer, Max (June 2000). REVIEW ARTICLE A hundred years of town planning and the inuence of Ebenezer
//books.google.com/books?id=v3NHAAAAYAAJ
Howard. The British Journal of Sociology 51 (2): 377
[184] Ware, Louise.
George Foster Peabody, Banker,
386. Retrieved 5 August 2014.
Philanthropist, Publicist.
Athens: U of Georgia,
1951.
http://dlg.galileo.usg.edu/ugapressbks/pdfs/ [203] Meacham, Standish (1999). Regaining Paradise: Englishness and the Early Garden City Movement. Yale University
ugp9780820334561.pdf
Press. pp. 5053. Retrieved 5 August 2014.
[185] Young, Arthur Nichols (1916). Single tax Movement in the
[204] Purdom, Charles Benjamin (1963). The Letchworth
United States. S.l: Hardpress Ltd.
Achievement. p. 1. Retrieved 5 August 2014.
[186] Thompson, John (1987). Reformers and war : American
progressive publicists and the First World War. Cambridge [205] Harrison, F. (MayJune 1989). "Aldous Huxley on 'the
Land Question'". Land & Liberty. Huxley redeems himCambridgeshire New York: Cambridge University Press.
self when he concedes that, if he were to rewrite the book,
[187] Post, Louis F. The Prophet of San Francisco: Personal
he would oer a third option, one which he characterised
Memories & Interpretations of Henry George. The Minas 'the possibility of sanity.' In a few bold strokes he outerva Group.
lines the elements of this model: 'In this community economics would be decentralist and Henry Georgian, poli[188] Powderly, Terence Vincent (1889). Thirty Years of Latics Kropotkinesque and co-operative.'"
bor. 1859-1889. Excelsior publishing house. Retrieved 8
December 2014.
[206] Kunstler, James Howard (1998). Home from Nowhere:
Remaking Our Everyday World For the 21st Century. Si[189] Mitgang, Herbert (1996). The Man Who Rode the Tiger:
mon and Schuster. pp. Chapter 7.
The Life and Times of Judge Samuel Seabury. Fordham
Univ Press.
[207] Lora, Ronald; Longton, William Henry, eds. (1999). The
[190] Shaxson, Nick. On Vince Cables speech. Retrieved 2
December 2013.
Conservative Press in Twentieth-century America. Greenwood Publishing, Inc. p. 310. Thus, the Freeman was to
speak for the great tradition of classical liberalism, which
[Albert Jay Nock and Francis Nielson] were afraid was being lost, and for the economics of Henry George, which
both men shared.
25.7. REFERENCES
245
[210] Ganey, Mason. Excerpts from The Corruption of Eco- [228] Worstall, Tim (2012-12-22). What Michael Kinsley
nomics. Retrieved 3 November 2014.
Gets Wrong About Taxation. Forbes. Retrieved 23 August 2014.
[211] A Great Iniquity.. Leo Tolstoy once said of George, "People do not argue with the teaching of George, they simply [229] Matthew, Yglesias. My Five-Point Plan for Fixing Everything. Retrieved 7 November 2013.
do not know it".
[212] Lebrun, Victor. Leo Tolstoy and Henry George. Re- [230] https://twitter.com/mattyglesias/status/
313754546486796288 WSJ story on Georgism
trieved 9 September 2014.
fails to note that its clearly correct
[213] Samuel Brittan. Tax the ground they walk on. Financial
[231] Mills, Allen.
Single Tax, Socialism and the InTimes.
dependent Labour Party of Manitoba: The Political
Ideas of F.J. Dixon and S.J. Farmer. Labour / Le
[214] Buckley, William F. Jr. FIRING LINE: Has New York
Travail 5 (1980): 33-56. JSTOR. Web. 04 Dec.
Let Us Down?". http://www.schalkenbach.org/. PBS.
2014. <http://www.jstor.org/stable/10.2307/25139947?
Retrieved 6 November 2014.Buckly says, The location
ref=no-x-route:ace15c2e1d6b230b7bafc46e82f39f89>
problem is, of course, easily solved by any Georgist, and
I am one.
[232] Smith, Carl (2008). Urban Disorder and the Shape of Belief: The Great Chicago Fire, the Haymarket Bomb, and
[215] Kinsley, Michael (Jun 13, 2012). Inequality: Its Even
the Model Town of Pullman, Second Edition. University
Worse Than We Thought. Bloomberg. BloombergView.
of Chicago Press. p. 359.
Retrieved 31 October 2014.
[216] Kinsley, Michael. The Capital-Gains Tax: A Tragedy [233] Muse return with new album The Resistance "Sure, he has
already launched into a passionate soliloquy about Geoism
in Two Acts (Dec 19, 2012). Retrieved 31 Octo(the land-tax movement inspired by the 19th-century politber 2014.Kinsley reiterates that George is his favorite
ical economist Henry George)".
economist and that land taxes are the best source of revenue.
[234] Co-founder of the Henry George Club, Australia.
[217] The Land Question Quotations from Historical and Con- [235] Williams, Karl. Walter Burley Grin. Retrieved 1 Octemporary Sources. Retrieved 31 October 2014.In The
tober 2013.
New Republic (February 12, 1992) Kinsley advocates re[236] Aller, Pat. The Georgist Philosophy in Culture and Hismoving all taxes and collecting land rent instead.
tory. Retrieved 2 October 2014.
[218] Suzanne La Follette: The Freewoman
[237] Henry George, our hero in the battle for the right (Songs
of the Hutchinsons)". Retrieved 17 November 2013.
[219] Matthews, Dylan (January 7, 2014). Five conservative
reforms millennials should be ghting for. The Wash[238] George Inness (18251894)". http://www.metmuseum.
ington Post. Wonkblog. Retrieved 26 August 2014.
org/. The Metropolitan Museum of Art. Retrieved 27
August 2014.
[220] https://twitter.com/dylanmatt/status/
414149160775204864 Dylan Matthewss veried
[239] Schor, Esther (2006). Emma Lazarus. Random House.
account states, I think we've both been Georgists for a
Author of The New Colossus, on the Statue of Libwhile now.
erty, and the poem Progress and Poverty, named after
Georges book, of which she said, The life and thought of
[221] Salam, Reihan (July 15, 2010). The Agenda. Retrieved
no one capable of understanding it can be quite the same
21 September 2014.
after reading it.
[222] Martin Wolf (2010-07-08). Why we must halt the land
[240] Schwartzman, Jack. A Remembrance of Anna George
cycle. The Financial Times. Retrieved 2013-10-02.
de Mille and Agnes de Mille. Retrieved 17 November
2013.
[223] Merryn Somerset Webb (2013-09-27). How a levy based
on location values could be the perfect tax. The Financial
[241] Eyman, Scott (2010). Empire of Dreams: The Epic Life
Times. Retrieved 2013-10-02.
of Cecil B. DeMille. Simon and Schuster. pp. 29 & 47.
[224] https://twitter.com/iddqkfa/status/
468204465057566720
[225] Smith, Charles Joseph (JanuaryFebruary 1941). Forty [243] Louvish, Simon (2008). Cecil B. DeMille: A Life in Art.
Years of the Struggle for Freedom. Land and Freedom
Macmillan. pp. 40 & 249.
XLI (1). Retrieved 30 October 2014.
[244] Eyman, Scott (2010). Empire of Dreams: The Epic Life
[226] Filler, Louis (1993). The muckrakers. Stanford, Calif:
of Cecil B. DeMille. Simon and Schuster. p. 314.
Stanford University Press.
[245] Henry George, The Scholar A Commencement Ad[227] Miller, Joseph Dana (ed.), 1917. Single Tax Year Book.
dress Delivered by Francis Neilson at the Henry George
NY: Single Tax Review Publishing Company
School of Social Science, June 3, 1940.
246
[246] Neilson, Francis (September 1939). Albert Jay Nock on [265] Babson, Roger (Aug 20, 1943). Roger Babson Sees
Henry George Truth Sets Men Free. The Freeman.
Many Changes To Come After the War Has Ended. The
Retrieved 1 October 2013.
Evening Independent. Retrieved 22 August 2014.
[247] McQueen, Humphrey. A New Britannia. St. Lucia, Qld.: [266] Two lettrs written in 1934 to Henry Georges daughter,
U of Queensland, 2004.
Anna George De Mille. In one letter Einstein writes, The
spreading of these works is a really deserving cause, for
[248] Taylor, Mark (2010). Arden. Arcadia Publishing. p. 8.
our generation especially has many and important things
to learn from Henry George.
[249] Shields, Jerry. Forgotten Writings of Ardens Frank
Stephens. Collecting Delaware Books.
[267] Elazar, Daniel (February 4, 1955). Earth Is the Lords.
[250] Frank Lloyd Wright on Henry Georges Remedy.
http://www.newspapers.com/. The Wisconsin Jewish
Wealthandwant.com. Retrieved 2012-07-26.
Chronicle. Retrieved 23 November 2014.
[251] Carlson, Allan. The New Agrarian Mind: The Movement [268] Wilhelm, Donald (September 5, 1942). Henry Ford
Toward Decentralist Thought in Twentieth-Century AmerTalks About War and Your Future. Liberty Magazine.
ica Transaction Publishers, 2004 (p. 51).
Retrieved 23 November 2014. Henry Ford says, "[. . .]every American family can have a piece of land. We ought
[252] Buttenheim, Harold S. (March 1934). The Relation of
to tax all idle land the way Henry George said tax it
Housing to Taxation. Law and Contemporary Problems.
heavily, so that its owners would have to make it produc1, No. 2 (Low-Cost Housing and Slum Clearance: A
tive
Symposium): pp. 198205. Retrieved 23 October 2013.
[253] Butler, Nicholas. Progress and Poverty. Commencement [269] Onken, Werner. The Political Economy of Silvio Gesell:
A Century of Activism. American Journal of Economics
Speech, Columbia University (1931). Retrieved 23 Octoand Sociology 59.4 (2000): 609-22. Web. 16 Aug. 2014.
ber 2013.
[254] Daly, Herman (1994). For the Common Good: Redirecting [270] MacCallum, Spencer H. (SummerFall 1997). The Alternative Georgist Tradition. FRAGMENTS 35. Rethe Economy Toward Community, the Environment, and a
trieved 30 October 2014.
Sustainable Future. Beacon Press. pp. 258259, 328
329.
[271] Foldvary, Fred E. (April 2004). Heath: Estranged Geor[255] http://www.wealthandwant.com/HG/PP/Dewey_
gist. American Journal of Economics and Sociology 63
Appreciation_HG.html
(2): pages 411431. Retrieved 30 October 2014.
[256] The Life of Leon MacLaren. Retrieved 25 January [272] Kennedy, Margrit. Money & The Land Grab. YouTube.
2014.
Share the Rents. Retrieved 12 December 2013.
[257] The School of Economic Science. Retrieved 25 January
[273] Lincoln, John. Fighting For Fundamentals. Retrieved 5
2014.
December 2013.
[258] Sklar, Dusty. Henry George and Zionism. Retrieved 28
[274] Magie invented The Landlords Game, predecessor to
October 2014.
Monopoly
[259] Van Parijs, Philippe (1992). Introduction to Arguing for
[275] Dodson, Edward J. How Henry Georges Principles Were
Basic Income. London: Verso. pp. 343.
Corrupted Into the Game Called Monopoly. Retrieved 1
[260] Sterba, James P. (2013). From Rationality to Equality.
October 2013.
Oxford University Press. p. 193.
[276] Ganey, Mason. Henry George Dr. Edward McGlynn
[261] Bertrand Russell (1992). The Basic Writings of Bertrand
& Pope Leo XIII. Retrieved 25 January 2014.
Russell, 19031959. Psychology Press. p. 492.
[262] Bertrand Russell (1962). Freedom versus Organization. [277] OFFERS $250,000 FOR SINGLE TAX CAMPAIGN;
Joseph Fels Pledges That Sum for Five Years Here and in
W. W. Norton & Company.
England. IF THERE IS AN EQUAL FUND Commission
of Single Taxers Formed to Raise the Fund -- Roosevelt,
[263] http://www.cooperativeindividualism.org/
Taft, and Hughes Said to be Friendly.. New York Times.
russell-bertrand_admiration-for-henry-george-1960.jpg
May 8, 1909. Retrieved 30 October 2014.
Letter addressed to a Mr. Krumreig
[264] Vallentyne, Peter. Left-libertarianism: A Primer. In Val- [278] Thomas B. Buell (1974). The Quiet Warrior. Boston: Litlentyne, Peter; Steiner, Hillel (2000). "Left-libertarianism
tle, Brown.
and Its Critics: The Contemporary Debate". Houndmills, Basingstoke, Hampshire: Palgrave Publishers Ltd. [279] Mills, Allen.
Single Tax, Socialism and the In"Georgist libertarianssuch as eponymous George (1879,
dependent Labour Party of Manitoba: The Political
1892), Steiner (1977, 1980, 1981, 1992, 1994), and TideIdeas of F.J. Dixon and S.J. Farmer. Labour / Le
man (1991, 1997, 1998)hold that agents may appropriTravail 5 (1980): 33-56. JSTOR. Web. 04 Dec.
ate unappropriated natural resources as long as they pay
2014. <http://www.jstor.org/stable/10.2307/25139947?
ref=no-x-route:ace15c2e1d6b230b7bafc46e82f39f89>
for the competitive value of the rights they claim.
247
Chapter 26
Henry George
For other uses, see Henry George (disambiguation).
Henry George (September 2, 1839 October 29,
1897) was an American writer, politician and political
economist, who was the most inuential proponent of the
land value tax and the value capture of land/natural resource rents, an idea known at the time as Single-Tax.
His immensely popular writing is credited with sparking
several reform movements of the Progressive Era and ultimately inspiring the broad economic philosophy often
referred to today as Georgism, the main tenet of which is
that people legitimately own value they fairly create, but
that resources and common opportunities, most importantly the value of land, belongs equally to all humanity.
His most famous work, Progress and Poverty (1879), sold
millions of copies worldwide, probably more than any
other American book before that time. It is a treatise on
inequality, the cyclic nature of industrialized economies,
and the use of the land value tax as a remedy.
26.1 Biography
26.1.1
Birthplace in Philadelphia
26.1. BIOGRAPHY
249
Railroads Will Bring Us., which remained required reading in California schools for decades. George climbed
the ranks of the Times, eventually becoming managing
editor in the summer of 1867.[8][9] George worked for
several papers, including four years (18711875) as editor of his own newspaper San Francisco Daily Evening
Post and time running the Reporter, a Democratic antimonopoly publication.[10][11][12] The George family struggled but Georges increasing reputation and involvement
in the newspaper industry lifted them from poverty.
26.1.2
George was in a position to discover this pattern, having experienced poverty himself, knowing many dierent societies from his travels, and living in California at
a time of rapid growth. In particular he had noticed that
the construction of railroads in California was increasing
land values and rents as fast as or faster than wages were
rising.[17][22]
In 1880, now a popular writer and speaker,[23] George
moved to New York City, becoming closely allied with
the Irish nationalist community despite being of English
ancestry. From there he made several speaking journeys abroad to places such as Ireland and Scotland where
access to land was (and still is) a major political issue.
In 1886 George campaigned for mayor of New York
City as the candidate of the United Labor Party, the
short-lived political society of the Central Labor Union.
He polled second, more than the Republican candidate
250
26.1.3
Death
George was one of the earliest, strongest and most prominent advocates for adoption of the secret ballot in the
United States.[38] Georges rst article in support of the
secret ballot was entitled Bribery in Elections and pub
lished in the Overland Review of December 1871. His
second
article was Money in Elections, published in the
The grave of Henry George, Green-Wood Cemetery
North American Review of March 1883. The rst state to
adopt the secret ballot, also called The Australian Ballot, was Massachusetts in 1888 under the leadership of
26.2 Policy proposals
Richard Henry Dana III. By 1891, more than half the
states had adopted it also. For a more complete discus26.2.1 Tax on land and natural resource sion of the adoption of the Australian Ballot, see Saltman,
monopoly
Roy G., (2006), The History and Politics of Voting Technology, Palgrave Macmillan, NY, pp. 96103.
Henry George is best known for his argument that the
economic rent of land should be shared by society rather
than being owned privately. The clearest statement of this 26.2.4 Currency and national debt
view is found in Progress and Poverty: We must make
land common property.[31] By taxing land values, soci- George supported the use of government issued paper
ety could recapture the value of its common inheritance, currency such as the greenback. He opposed the use of
26.3. LEGACY
251
metallic currency (such as gold or silver), and money is- Georges impact on turn of the century reform movesued by private commercial banks.[39]
ments and intellectual culture. Georges self-published
Progress and Poverty was the rst popular economics
text and one of the most widely printed books ever writ26.2.5 Other proposals
ten. The books explosive world-wide popularity is often marked as the beginning of the Progressive Era and
Henry George also proposed the following reforms:
various political parties, clubs, and charitable organizations around the world were founded on Georges ideas.
Georges message appeals broadly across the political
to end or restrict the use of intellectual property,
spectrum and has attracted strong support from labor
to create a pension and disability system, as well as movements, socialists, anarchists, abolitionists, suraga variation of unconditional basic income known as ists, middle-class reformers, wealthy industrialists and
citizens dividend,
investors. As a result, Henry George is still claimed
as a primary intellectual inuence by both the classical
to have government own and manage all right-of- libertarian and socialist movements. Edwin Markham
way and natural monopolies, such as utility com- expressed a common sentiment when he said, Henry
panies and mass transportation,
George has always been to me one of the supreme heroes
of humanity.[40]
to dramatically reduce the size of the military,
A large number of famous individuals, particularly
to replace contract patronage with the direct em- Progressive Era gures, claim inspiration from Georges
ployment of government workers, with civil-service idea, now known as Georgism.
protections,
Franklin D. Roosevelt praised George as one of the
to make urban public transportation free,
really great thinkers produced by our country and bemoaned the fact that Georges writings were not better
to extend surage to women, and even to have one known and understood.[41]
house of Congress entirely male and the other enJohn Dewey wrote, It would require less than the ntirely female.
gers of the two hands to enumerate those who from Plato
down rank with him, and that No man, no graduate of a
higher educational institution, has a right to regard him26.3 Legacy
self as an educated man in social thought unless he has
some rst-hand acquaintance with the theoretical contriSee also: Georgism
bution of this great American thinker.[42]
Henry Georges idea known as Georgism had enormous
In 1892, Alfred Russel Wallace stated that Georges
Progress and Poverty was undoubtedly the most remarkable and important book of the present century.[43]
Albert Jay Nock wrote that anyone who rediscovers
Henry George will nd that George was one of the rst
half-dozen [greatest] minds of the nineteenth century,
in all the world.[44] The ant-war activist John Haynes
Holmes said nearly same thing: Henry George, one of
the helf-dozen great Americans of the nineteenth century, and one of the outstanding social reformers of all
time.[45]
The social scientist and economist John A. Hobson observed in 1897 that Henry George may be considered
to have exercised a more directly powerful formative and
educative inuence over English radicalism of the last fteen years than any other man.[46] Many others agree
with Hobson. George Bernard Shaw asserts with rst
hand knowledge that George was responsible for inspiring
5 out of 6 progressives of the 1880s who would also form
[47]
The
Landlords Game board, based on Magies 1924 US patent (no. socialist organizations such as the Fabian Society.
controversial Peoples Budget and the Land Values (Scot1,509,312).
land) Bill were inspired by Henry George and resulted in
inuence in his time but slowly waned throughout the the Parliament Act 1911 to reform of the House of Lords,
1900s. Nonetheless, it would be dicult to overstate which had blocked Georgist land reform. In Denmark,
252
the Danmarks Retsforbund (known in English as the Justice Party or Single-Tax Party) was founded in 1919. The
partys platform is based upon the land tax principles of
Henry George. The party was elected to parliament for
the rst time in 1926, and they were moderately successful in the post-war period and managed to join a governing coalition with the Social Democrats and the Social
Liberal Party from the years 195760, with diminishing
success afterwards.
In 1977, Joseph Stiglitz showed that under certain conditions, spending by the government on public goods will
increase aggregate land rents by at least an equal amount.
This result has been dubbed by economists the Henry
George Theorem, as it characterizes a situation where
Henry Georges popularity waned gradually during the Henry Georges single tax is not only ecient, it is also
20th century. However, there are still Georgist orga- the only tax necessary to nance public expenditures.[55]
nizations. Many inuential people who remain famous,
such as George Bernard Shaw, were inuenced inspired
by George or identify as Georgists. In his last book,
26.4 Economic contributions
Where do we go from here: Chaos or Community?, Martin
Luther King, Jr referenced Henry George in support of a
guaranteed minimum income. Bill Moyers quoted Henry George developed what he saw as a crucial feature of his
George in a speech and identied George as a great own theory of economics in a critique of an illustration
personal hero.[48] Albert Einstein wrote that Men like used by Frdric Bastiat in order to explain the nature
Henry George are rare unfortunately. One cannot imag- of interest and prot. Bastiat had asked his readers to
ine a more beautiful combination of intellectual keenness, consider James and William, both carpenters. James has
artistic form and fervent love of justice. Every line is built himself a plane, and has lent it to William for a year.
written as if for our generation. The spreading of these Would James be satised with the return of an equally
works is a really deserving cause, for our generation espe- good plane a year later? Surely not! He'd expect a board
cially has many and important things to learn from Henry along with it, as interest. The basic idea of a theory of
interest is to understand why. Bastiat said that James had
George.[49]
given William over that year the power, inherent in the
Before reading Progress and Poverty, Helen Keller was instrument, to increase the productivity of his labor, and
a socialist who believed that Georgism was a good step wants compensation for that increased productivity.[56]
in the right direction.[50] She later wrote of nding in
Henry Georges philosophy a rare beauty and power of George did not accept this explanation. He wrote, I am
inspiration, and a splendid faith in the essential nobility inclined to think that if all wealth consisted of such things
as planes, and all production was such as that of carpenof human nature.[51]
ters that is to say, if wealth consisted but of the inert
The Robert Schalkenbach Foundation publishes copies matter of the universe, and production of working up this
of Georges works and related texts on economic reform inert matter into dierent shapes that interest would be
and sponsors academic research into his policy propos- but the robbery of industry, and could not long exist.[57]
als. The Lincoln Institute of Land Policy was founded But some wealth is inherently fruitful, like a pair of breedto promote the ideas of Henry George but now focuses ing cattle, or a vat of grape juice soon to ferment into
more generally on land economics and policy. The Henry wine. Planes and other sorts of inert matter (and the most
George School of Social Science of New York and its lent item of all money itself) earn interest indirectly, by
satellite schools teach classes and conduct outreach.
being part of the same circle of exchange with fruitful
Mason Ganey, an American economist and a major forms of wealth such as those, so that tying up these forms
Georgist critic of neoclassical economics, argued that of wealth over time incurs an opportunity cost.
neoclassical economics was designed and promoted by Georges theory had its share of critiques. Austrian school
landowners and their hired economists to divert attention economist Eugen von Bhm-Bawerk, for example, exfrom Georges extremely popular philosophy that since pressed a negative judgment of Georges discussion of the
land and resources are provided by nature, and their value carpenters plane. In his treatise, Capital and Interest, he
is given by society, land value rather than labor or capi- wrote:
tal should provide the tax base to fund government and
its expenditures.[52]
(T)he separation of production into two
26.6. REFERENCES
groups, in one of which the vital forces of
nature form a distinct element in addition to
labour, while in the other they do not, is entirely untenable[...] The natural sciences have
long ago told us that the cooperation of nature is universal. [...] The muscular movement
of the man who planes would be of very little use, if the natural powers and properties of
the steel edge of the plane did not come to his
assistance.[58]
253
Left-libertarianism
New York City mayoral elections
Spaceship Earth
Tammany Hall#1870-1900
Charles Hall An early precursor to Henry George
History of the board game Monopoly
Andrew Bisset (barrister)
Thomas Piketty
26.6 References
Notes
[1] Dictionary of American Biography, 1st. ed., s.v. George,
Henry, edited by Allen Johnson and Dumas Malone, Vol.
VII (New York: Charles Scribners Sons, 1931), pp. 211
212.
[2] David Montgomery, American National Biography Online, s.v. George, Henry, Feb. 2000, http://www.
anb.org/articles/15/15-00261.html Accessed September
3, 2011
[3] American National Biography Online.
[4] Obituary, New York Times
[5] Richard F. George The Artist at Work
[6] SINGLE TAXERS DINE JOHNSON; Medallion Made
by Son of Henry George Presented to Clevelands Former
Mayor, The New York Times May 31, 1910
[7] Formaini, Robert L. Henry George Antiprotectionist Giant of American Economics. Economic Insights of the
Federal Reserve Bank of Dallas 10 (2). Retrieved 28 October 2014.
[8] Henry, George, JR. The Life of Henry George, chap.
11.
[9] George, Henry. http://www.encyclopedia.com/. International Encyclopedia of the Social Sciences. Retrieved
28 October 2014.
[10] Charles A. Barker, Henry George and the California
Background of Progress and Poverty, California Historical Society Quartery 24, no. 2 (Jun. 1945), 103104.
[11] Dictionary of American Biography, s.v. George, Henry,
pp. 211212.
Georgism
Geolibertarianism
254
V. George,
[39] To illustrate: It is not the business of government to interfere with the views which any one may hold of the Creator or with the worship he may choose to pay him, so long
as the exercise of these individual rights does not conict
with the equal liberty of others; and the result of governmental interference in this domain has been hypocrisy,
corruption, persecution and religious war. It is not the
business of government to direct the employment of labor
and capital, and to foster certain industries at the expense
of other industries; and the attempt to do so leads to all
the waste, loss and corruption due to protective taris.
On the other hand it is the business of government to issue money. This is perceived as soon as the great labor
saving invention of money supplants barter. To leave it
to every one who chose to do so to issue money would
be to entail general inconvenience and loss, to oer many
temptations to roguery, and to put the poorer classes of
society at a great disadvantage. These obvious considerations have everywhere, as society became well organized,
led to the recognition of the coinage of money as an exclusive function of government. When in the progress of
society, a further labor-saving improvement becomes possible by the substitution of paper for the precious metals
as the material for money, the reasons why the issuance
of this money should be made a government function become still stronger. The evils entailed by wildcat banking
in the United States are too well remembered to need reference. The loss and inconvenience, the swindling and
corruption that owed from the assumption by each State
of the Union of the power to license banks of issue ended
with the war, and no -one would now go back to them. Yet
instead of doing what every public consideration impels us
to, and assuming wholly and fully as the exclusive function
of the General Government the power to issue money, the
private interests of bankers have, up to this, compelled
us to the use of a hybrid currency, of which a large part,
though guaranteed by the General Government, is issued
and made protable to corporations. The legitimate business of banking the safekeeping and loaning of money,
and the making and exchange of credits, is properly left to
individuals and associations; but by leaving to them, even
in part and under restrictions and guarantees, the issuance
of money, the people of the United States suer an annual loss of millions of dollars, and sensibly increase the
inuences which exert a corrupting eect upon their government. The Complete Works of Henry George. Social
255
Bibliography
s:Progress and Poverty 1879
Progress and Poverty (1912, rst published 1879.
Denitive, free, searchable on Econlib.)
The Land Question 1881
Social Problems 1883
Protection or Free Trade 1886
George, Henry (July 1887). The New Party.
The North American Review (University of Northern Iowa) 145 (368): 18. ISBN 0-85315-726-X.
Protection or Free Trade (1905, rst published 1886.
Denitive, free, searchable on Econlib.)
A Perplexed Philosopher 1892
The Science of Political Economy 1898
Our Land and Land Policy" 1871
The Condition of Labor" 1891
Further reading
Barker, Charles Albro Henry George. Oxford University Press 1955 and Greenwood Press 1974.
ISBN 0-8371-7775-8
George, Henry. (1881). Progress and Poverty: An
Inquiry into the Cause of Industrial Depressions and
of Increase of Want with Increase of Wealth; The
Remedy. Kegan Paul (reissued by Cambridge University Press, 2009; ISBN 978-1-108-00361-2)
256
The Center for the Study of Economics
The Henry George Institute Understanding Economics
The Henry George School, founded 1932.
Online Works of Henry George
Wealth and Want
Prosper Australia
Henry George at Find a Grave
Henry George Foundation OnlyMelbourne
The Complete Works of Henry George. Publisher:
New York, Doubleday, Page & company, 1904. Description: 10 v. fronts (v. 19) ports. 21 cm..
(searchable facsimile at the University of Georgia
Libraries; DjVu & layered PDF format)
The Crime of Poverty by Henry George
Centro Educativo Internacional Henry George
(Managua, Nicaragua), in Spanish
The Economics of Henry Georges Progress and
Poverty, by Edgar H. Johnson, 1910.
Chapter 27
Guild socialism
Guild socialism is a political movement advocating
workers control of industry through the medium of traderelated guilds in an implied contractual relationship with
the public.[1] It originated in the United Kingdom and
was at its most inuential in the rst quarter of the 20th
century. It was strongly associated with G. D. H. Cole
and inuenced by the ideas of William Morris.
27.3 Footnotes
[1] Guild Socialism. Encyclopdia Britannica. Encyclopdia Britannica Online. Encyclopdia Britannica
Inc., 2012. Web. 31 May. 2012
[2] Guild Socialism. Encyclopdia Britannica. Encyclopdia Britannica Online. Encyclopdia Britannica
Inc., 2012. Web. 31 May. 2012
Ernst Wigforssa leading theorist of the Social Democratic Party of Swedenwas also inspired by and stood
257
G. D. H. Cole (1922).
"Guild Socialism".
Encyclopdia Britannica (12th ed.).
Chapter 28
Gandhism
Gandhism is a body of ideas and principles that describes the inspiration, vision and the life work of
Mahatma Gandhi. It is particularly associated with his
contributions to the idea of nonviolent resistance, sometimes also called civil resistance.
The term Gandhism also encompasses what Gandhis
ideas, words and actions mean to people around the
world, and how they used them for guidance in building
their own future. Gandhism also permeates into the realm
of the individual human being, non-political and nonsocial. A Gandhian can mean either an individual who
follows, or a specic philosophy which is attributed to,
Gandhism. Eminent scholar, Professor Ramjee Singh has
called Gandhi the Bodhisattva of the twentieth century.[1]
Truth is interpreted subjectively. Gandhism does not demand that its adherents agree to Gandhis own principles
to the letter, but in spirit. If one honestly believes that violence is sometimes necessary, it is truthful to believe in
it. When Gandhi returned to India in the middle of World
War I, he said he would have supported the British in the
war. It would have been wrong, according to Gandhi, to
demand equal rights for Indians in the Empire, and not
However Gandhi did not approve of 'Gandhism', as contribute to its defence. On the other hand, by the time
Gandhi explained:
of the advance of the Japanese in World War II, Gandhi
had given up notions of ghting alongside the British and
argued for nonviolence instead. Gandhi was a proponent
There is no such thing as Gandhism, and
of Ahimsa.
I do not want to leave any sect after me. I do
not claim to have originated any new principle
Gandhi developed an way of life by his constant experor doctrine. I have simply tried in my own way
imenting with truth a phrase that formed the subtitle
to apply the eternal truths to our daily life and
to his autobiography. He was prepared to learn through
problems...The opinions I have formed and the
trial and error, often admitting to mistakes and changing
conclusions I have arrived at are not nal. I may
his behaviour accordingly. This was particularly notable
change them tomorrow. I have nothing new to
when Gandhi stopped all nationwide civil resistance in
teach the world. Truth and non-violence are as
1922 after the Chauri Chaura incident. He would forsake
old as the hills.[2]
political independence for truth believing that Indians
28.1 Satyagraha
28.3. ECONOMICS
him to change to Truth is God. The rst statement
seemed insucient to Gandhi, as the mistake could be
made that Gandhi was using truth as a description of God,
as opposed to God as an aspect of satya. Satya (truth) in
Gandhis philosophy is God. It shares all the characteristics of the Hindu concept of God, or Brahman, and is
believed by Gandhians to live within each person as their
conscience while at the same time guiding the universe.
259
I appeal to every Briton, wherever he may be
now, to accept the method of non-violence instead of that of war, for the adjustment of relations between nations and other matters [...]
I do not want Britain to be defeated, nor do
I want her to be victorious in a trial of brute
strength [...] I venture to present you with a nobler and braver way worthier of the bravest soldier. I want you to ght Nazism without arms,
or, if I am to maintain military terminology,
with non-violent arms. I would like you to lay
down the arms you have as being useless for
saving you or humanity. You will invite our
great leader and Signor Mussolini to take what
they want of the countries you call your possessions. Let them take possession of your beautiful island, with your many beautiful buildings.
You will give all these but neither your souls,
nor your minds. If these gentlemen choose to
occupy your homes, you will vacate them. If
they do not give you free passage out, you will
allow yourself, man, woman, and child, to be
slaughtered, but you will refuse to owe allegiance to them [...] my non-violence demands
universal love, and you are not a small part of
it. It is that love which has prompted my appeal
to you.[8]
28.3 Economics
Main articles: Gandhian economics and Swadeshi
260
rialism to Indian poverty. He focused on persuading all
members of the Indian National Congress to spend some
time each day hand-spinning on the charkha (spinning
wheel). In addition to its point as an economic campaign,
the drive for hand-spinning was an attempt to connect the
privileged Indian brahmins and lawyers of Congress to
connect with the mass of Indian peasantry.
Many prominent gures of the Indian independence
movement, including Motilal Nehru, were persuaded by
Gandhi to renounce their smart London-made clothes in
favour of khadi.
28.4 Fasting
To Gandhi, fasting was an important method of exerting
mental control over base desires. In his autobiography,
Gandhi analyses the need to fast to eradicate his desire for
delicious, spicy food. He believed that abstention would
diminish his sensual faculties, bringing the body increasingly under the minds absolute control. Gandhi was opposed to the partaking of meat, alcohol, stimulants, salt
and most spices, and also eliminated dierent types of
cooking from the food he ate.
Fasting would also put the body through unusual hardship,
which Gandhi believed would cleanse the spirit by stimulating the courage to withstand all impulses and pain.
Gandhi undertook a Fast Unto Death on three notable
occasions:
when he wanted to stop all revolutionary activities
after the Chauri Chaura incident of 1922;
28.5 Religion
See also: Bhagavad Gita, Dharma, Hinduism, Jainism,
Buddhism
Gandhi described his religious beliefs as being rooted in
Hinduism and, in particular, the Bhagavad Gita:
Hinduism as I know it entirely satises my
soul, lls my whole being. When doubts haunt
me, when disappointments stare me in the face,
and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and nd a
verse to comfort me; and I immediately begin
to smile in the midst of overwhelming sorrow.
My life has been full of tragedies and if they
have not left any visible and indelible eect on
me, I owe it to the teachings of the Bhagavad
Gita.[9]
He professed the philosophy of Hindu Universalism (also
see Universalism), which maintains that all religions contain truth and therefore worthy of toleration and respect.
It was articulated by Gandhi:
After long study and experience, I have come
to the conclusion that [1] all religions are true;
[2] all religions have some error in them; [3]
all religions are almost as dear to me as my
own Hinduism, in as much as all human beings
should be as dear to one as ones own close relatives. My own veneration for other faiths is
the same as that for my own faith; therefore no
thought of conversion is possible.[10]
when he feared that the 1934 Communal Award Gandhi believed that at the core of every religion was
giving separate electorates to Untouchable Hindus truth (satya), non-violence (ahimsa) and the Golden Rule.
would politically divide the Hindu people;
Despite his belief in Hinduism, Gandhi was also critical
and in 1947, when he wanted to stop the bloodshed of many of the social practices of Hindus and sought to
between Hindus and Muslims in Bengal and Delhi. reform the religion.
In all three cases, Gandhi was able to abandon his fast
before death. There was some controversy over the 1934
fast, which brought him into conict with the Untouchable leader B.R. Ambedkar. In the end, Gandhi and
Ambedkar both made some concessions to negotiate the
Poona Pact, which abandoned the call for separate electorates in turn for voluntary representation and a commitment to abolish untouchability.
Gandhi also used the fasts as a penance, blaming himself
for inciting Chauri Chaura and the divisive communal
politics of both 1934 and 1947, especially the Partition
of India. Gandhi sought to purify his soul and expiate
his sins, in what he saw as his role in allowing terrible
tragedies to happen. It took a heavy toll on his physical
health and often brought him close to death.
261
1960s. Many groups descended from these networks continue to function locally in India today.
262
28.7 Freedom
See also: Apartheid, Tienanmen Square protests of 1989, Mohandas Gandhis early life was a series of personal
struggles to decipher the truth about lifes important isAmerican Civil Rights Movement
sues and discover the true way of living. He admitted
Gandhis deep commitment and disciplined belief in non- in his autobiography to hitting his wife when he was
violent civil disobedience as a way to oppose forms of young,[14] and indulging in carnal pleasures out of lust,
oppression or injustice has inspired many subsequent po- jealousy and possessiveness, not genuine love. He had
litical gures, including Martin Luther King Jr. of the eaten meat, smoked a cigarette, and almost visited a prosUnited States, Julius Nyerere of Tanzania, Nelson Man- titute. It was only after much personal turmoil and redela and Steve Biko of South Africa, Lech Wasa of peated failures that Gandhi developed his philosophy.
Poland and Aung San Suu Kyi of Myanmar.
Gandhi disliked having a cult following, and was averse
Gandhis early life work in South Africa between the to being addressed as Mahatma, claiming that he was not
years 1910 and 1915, for the improved rights of Indian a perfect human being.
residents living under the white minority South African
government inspired the later work of the African Na- In 1942, while he had already condemned Adolf Hitler,
tional Congress (ANC). From the 1950s, the ANC or- Benito Mussolini and the Japanese militarists, Gandhi
ganised non-violent civil disobedience akin to the cam- took on an oensive in civil resistance, called the Quit
paign advanced by the Indian National Congress under India Movement, which was even more dangerous and
the inspiration of Gandhi between the 1920s and 1940s. denitive owing to its direct call for Indian independence.
ANC activists braved the harsh tactics of the police to Gandhi did not perceive the British as defenders of freeprotest against the oppressive South African government. dom due their rule in India. He did not feel a need to take
Many, especially Mandela, languished for decades in jail, sides with world powers.
while the world outside was divided in its eort to remove apartheid. Steve Biko, perhaps the most vocal adherent to non-violent civil resistance, was allegedly mur- 28.9 Gandhians
dered in 1977 by agents of the government. When the
rst universal, free elections were held in South Africa in There have been Muslim Gandhians, such as Khan Ab1994, the ANC was elected and Mandela became presi- dul Ghaar Khan, known as the Frontier Gandhi"; under
dent. Mandela made a special visit to India and publicly the inuence of Gandhi, he organised the Pathans of the
honoured Gandhi as the man who inspired the freedom Northwest Frontier as early as 1919.[15] Christian Gandstruggle of black South Africans. Statues of Gandhi have hians include Horace Alexander[16] and Martin Luther
been erected in Natal, Pretoria and Johannesburg.
King.[17] Jewish Gandhians include Gandhis close asMartin Luther King Jr., a young Christian minister and
leader of the American Civil Rights Movement seeking
the emancipation of African Americans from racial segregation in the American South, and also from economic
and social injustice and political disenfranchisement,
travelled to India in 1962 to meet Jawaharlal Nehru. The
two discussed Gandhis teachings, and the methodology
of organising peaceful resistance. The graphic imagery
of black protesters being hounded by police, beaten and
brutalised, evoked admiration for King and the protesters
across America and the world, and precipitated the 1964
Civil Rights Act.
The non-violent Solidarity movement of Lech Wasa
of Poland overthrew a Soviet-backed communist government after two decades of peaceful resistance and strikes
in 1989, precipitating the downfall of the Soviet Union.
28.10 Promotion
Ideas
of
Gandhian
Harold Dwight Lasswell, a political scientist and communications theorist, dened propaganda as the management of eclectic attitudes by manipulation of signicant
symbols. Based on this denition of Propaganda, Gandhi
Myanmars Aung San Suu Kyi was put under house ar- made use of signicant symbols[20]to drive his ideal of a
rest, and her National League for Democracy suppressed united India free of British rule.
in their non-violent quest for democracy and freedom in His ideas symbolized in propaganda stated that India was
military-controlled Myanmar. This struggle was inaugu- a nation capable of economic self-suciency without the
rated when the military dismissed the results of the 1991 British, a unity transcending religion would make for a
democratic elections and imposed military rule. She was stronger nation, and that the most eective method of
released in November 2010, when free elections were to protest was through passive resistance, including nonbe held.
violence and the principle of satyagraha. In the Quit
263
This fast was conducted in line with his idea of a nations
communities and religions brought together. Gandhis
fast was only to end when he was satised with the reunion of hearts of all the communities brought about
without any outside pressure, but from an awakened sense
of duty.[24]
264
to share power with Muslims and thus hastening partition. Hindus such as Pravin Togadia and Narendra Modi
have also criticised Gandhis leadership and actions on
this topic, although it is quite apparently politically motivated due to paradox with Rashtriya Swayamsevak Sangh
(RSS) ideologies. Gandhi also came under some political
re for his criticism of those who attempted to achieve
independence through more violent means. His refusal
to protest against the hanging of Bhagat Singh, Sukhdev,
Udham Singh and Rajguru were sources of condemnation
among some parties.[29][30] Economists, such as Jagdish
Bhagwati, have criticized Gandhis ideas of swadeshi.
28.13 Notes
[1] Nicholas F. Gier (2004). The Virtue of Nonviolence: From
Gautama to Gandhi. SUNY Press. p. 222. ISBN 978-07914-5949-2.
[2] Gwilym Beckerlegge, World religions reader, 2001
[3] Nonviolence By Senthil Ram, Ralph Summy, 2007
[4] page 388, The collected works of Mahatma Gandhi, by
Gandhi (Mahatma), India. Ministry of Information and
Broadcasting. Publications Division
[5] Trustworthiness by Bruce Glassman Juvenile Nonction
2008
[6] Trustworthiness, by Bruce Glassman Juvenile Nonction 2008
[7] Jack, Homer. Gandhi Reader, p.344
[8] Jack, Homer. Gandhi Reader, pp.3456
[9] Encyclopaedia of Indian philosophy by Vraj Kumar
Pandey History 2007
Gandhi today: a report on Mahatma Gandhis successors, by Mark Shepard. Published by Shepard Publications, 1987. ISBN 0-938497-04-9.
Excerpts
28.14 References
Fischer, Louis. The Essential Gandhi: An Anthology of His Writings on His Life, Work, and Ideas.
Vintage: New York, 2002. (reprint edition) ISBN
1-4000-3050-1
Jack, Homer (1956). The Gandhi Reader: A
Sourcebook of His Life and Writings.. Grove Press.
ISBN 0-8021-3161-1.
Hardiman, David. Gandhi in His Time and Ours:
The Global Legacy of His Ideas (2004) ISBN 0-23113114-3
Narayan, Shriman (1970). Relevance of Gandhian
economics. Navajivan Publishing House. ASIN
B0006CDLA8.
Pani, Narendar (2002). Inclusive Economics: Gandhian Method and Contemporary Policy. Sage Publications Pvt. Ltd. ISBN 978-0-7619-9580-7.
Sharma, R. (1997). Gandhian economics. Deep and
Deep Publications Pvt. Ltd. ISBN 978-81-7100986-2.
Weber, Thomas (2006). Gandhi, Gandhism and the
Gandhians. Roli Books Pvt. Ltd. ISBN 81-7436468-4.
Mashelkar, Ramesh (2010). Timeless InspiratorReliving Gandhi . Sakal Papers Ltd. ISBN 978-938057-148-5.
265
Review of Gandhian economics
Gandhian economics is relevant
Gandhism and Buddhism PDF
Studies in Gandhism
Chapter 29
Gandhian economics
Gandhian economics is a school of economic thought
based on the socio-economic principles expounded by
Indian leader Mohandas Gandhi. It is largely characterised by protectionism, nationalism, an anity to
the principles and objectives of nonviolent humanistic
socialism, but with a rejection of violent class war and
promotion of socio-economic harmony. Gandhis economic ideas also aim to promote spiritual development
and harmony with a rejection of materialism. The term
Gandhian economics was coined by J. C. Kumarappa,
a close supporter of Gandhi.[1]
Gandhis thinking on socia-secular issues was greatly inuenced by the American writer Henry David Thoreau.
Throughout his life, Gandhi sought to develop ways to
ght Indias extreme poverty, backwardness and socioeconomic challenges as a part of his wider involvement
in the Indian independence movement. Gandhis championing of Swadeshi and non-cooperation were centred
on the principles of economic self-suciency. Gandhi
sought to target European-made clothing and other products as not only a symbol of British colonialism but also
the source of mass unemployment and poverty, as European industrial goods had left many millions of Indias workers, craftsmen and women without a means of
living.[2]
By championing homespun khadi clothing and Indianmade goods, Gandhi sought to incorporate peaceful
civil resistance as a means of promoting national selfsuciency. Gandhi led farmers of Champaran and
Kheda in a satyagraha (civil disobedience and tax resistance) against the mill owners and landlords supported
by the British government in an eort to end oppressive taxation and other policies that forced the farmers and workers into poverty and defend their economic
rights. A major part of this rebellion was a commitment from the farmers to end caste discrimination and oppressive social practices against women while launching
a co-operative eort to promote education, health care
and self-suciency by producing their own clothes and
food.[2]
266
267
freedom from poverty; and as the capacity for personal creasing consumer appetite is likened to animal appetite
self-rule.[6]
which goes the end of earth in search of their satisfac[7] tion. Thus a distinction is to be made between 'Standard
Gandhi was a self-described philosophical anarchist,
and his vision of India meant an India without an under- of Living' and 'Standard of Life', where the former merely
lying government.[8] He once said that the ideally non- states the material and physical standard of food, cloth
violent state would be an ordered anarchy.[9] While po- and housing. A higher standard of life, on the other hand
litical systems are largely hierarchical, with each layer of could be attained only if, along with material advanceauthority from the individual to the central government ment, there was a serious attempt to imbibe cultural and
spiritual values and qualities.
have increasing levels of authority over the layer below,
Gandhi believed that society should be the exact opposite, where nothing is done without the consent of anyone,
down to the individual. His idea was that true self-rule 29.4 Social justice and equality
in a country means that every person rules his or herself
and that there is no state which enforces laws upon the
Gandhi has often quoted that if mankind was to progress
people.[10]
and to realize the ideals of equality and brotherhood, it
This would be achieved over time with nonviolent conict must act on the principle of paying the highest attention
mediation, as power is divested from layers of hierarchi- to the prime needs of the weakest sections of the populacal authorities, ultimately to the individual, which would tion. Therefore any exercise on economic planning on a
come to embody the ethic of nonviolence. Rather than national scale would be futile without uplifting these most
a system where rights are enforced by a higher authority, vulnerable sections of the society in a direct manner.
people are self-governed by mutual responsibilities. On
In the ultimate analysis, it is the quality of the human bereturning from South Africa, when Gandhi received a leting that has to be raised, rened and consolidated. In
ter asking for his participation in writing a world charter
other words, economic planning is for the citizen, and
for human rights, he responded saying, in my experinot the citizen for national planning. Everybody should
ence, it is far more important to have a charter for human
be given the right to earn according to his capacity using
[11]
duties.
just means.
An independent India did not mean merely transferring
the established British administrative structure into Indian hands. He warned, you would make India English.
And when it becomes English, it will be called not Hin- 29.5 Non-violent rural economy
dustan but Englishtan. This is not the Swaraj I want.[12]
Tewari argues that Gandhi saw democracy as more than a Gandhian economics places importance to means of
system of government; it meant promoting both individ- achieving the aim of development and this means must be
uality and the self-discipline of the community. Democ- non-violent, ethical and truthful in all economic spheres.
racy was a moral system that distributed power and as- In order to achieve this means he advocated trusteeship,
sisted the development of every social class, especially decentralization of economic activities, labour-intensive
the lowest. It meant settling disputes in a nonviolent man- technology and priority to weaker sections. Gandhi
ner; it required freedom of thought and expression. For claims that to be non-violent an Individual needs to have
a rural mindedness. It also helps in thinking of our neGandhi, democracy was a way of life.[13]
cessities of our household in terms of rural mindedness.
The revival of the economy is made possible only when
is free from exploitation, so according to Gandhi
29.3 Gandhian economics and itindustrialization
on a mass-scale will lead to passive or
active
exploitation
of the people as the problem of comethics
petition and marketing comes in. Gandhi believes that
for an economy to be self-contained, it should manufacGandhian economics do not draw a distinction between
ture mainly for its use even if that necessitates the use of
economics and ethics. Economics that hurts the moral
modern machines and tools, provided it is not used as a
well-being of an individual or a nation is immoral, and
means of exploitation of others.
therefore sinful. The value of an industry should be
gauged less by the dividends it pays to shareholders than
by its eect on the bodies, soul and spirits of the people
employed in it. In essence, supreme consideration is to 29.6 Environmentalism
be given to man rather than to money.
The rst basic principle of Gandhis economic thought is Several of Gandhis followers developed a theory of ena special emphasis on plain living which helps in cutting vironmentalism. J. C. Kumarappa was the rst, writdown your wants and being self-reliant. Accordingly, in- ing a number of relevant books in the 1930s and 1940s.
268
He and Mira Behan argued against large-scale dam-andirrigation projects, saying that small projects were more
ecacious, that organic manure was better and less dangerous than man-made chemicals, and that forests should
be managed with the goal of water conservation rather
than revenue maximization. The Raj and the Nehru
governments paid them little attention. Guha calls Kumarappa, The Green Gandhian, portraying him as the
founder of modern environmentalism in India.[14]
The proximity of Gandhian economic thought to socialism has also evoked criticism from the advocates of freemarket economics. To many, Gandhian economics represent an alternative to mainstream economic ideologies
as a way to promote economic self-suciency without an
emphasis on material pursuits or compromising human
development. Gandhis emphasis on peace, trusteeship
and co-operation has been touted as an alternative to competition as well as conict between dierent economic
and income classes in societies. Gandhian focus on human development is also seen as an eective emphasis on
the eradication of poverty, social conict and backwardness in developing nations.
29.10 Notes
[1] Kumarappa, Joseph Cornelius (1951). Gandhian economic thought. Library of Indian economics (1st ed.).
Bombay, India: Vora. OCLC 3529600. Retrieved 7 August 2009.
[2] B. N. Ghosh, Gandhian political economy: principles,
practice and policy (2007) p. 17
[3] Jagannath Swaroop Mathur, Industrial civilization &
Gandhian economics (1971) p 165
[4] Romesh K. Diwan and Mark A. Lutz, Essays in Gandhian
economics (1987) p. 25
[5] Susanne Hoeber, Rudolph (1963). The New Courage:
An Essay on Gandhis Psychology. World Politics 16 (1):
98117. JSTOR 2009253.
[6] Anthony Parel, ed., Gandhi, Freedom, and Self-Rule
(2000) p 166
[7] Snow, Edgar. The Message of Gandhi. 27 September
March 1948. Like Marx, Gandhi hated the state and
wished to eliminate it, and he told me he considered himself 'a philosophical anarchist.'"
[8] Jesudasan, Ignatius. A Gandhian theology of liberation.
Gujarat Sahitya Prakash: Ananda India, 1987, pp. 236
237
[9] Bidyut Chakrabarty (2006). Social and political thought
of Mahatma Gandhi. Routledge. p. 138. ISBN 978-0415-36096-8. Retrieved 25 January 2012.
[10] Gandhi, Mohandas Karamchand; Tolstoy, Leo (September 1987). B. Srinivasa Murthy, ed. Mahatma Gandhi
and Leo Tolstoy letters. Long Beach Publications.
[11] Easwaran, Eknath. Gandhi the Man. Nilgiri Press, 2011.
p. 49.
[12] Paul Gillen; Devleena Ghosh (2007). Colonialism and
Modernity. UNSW Press. p. 130.
[13] Tewari, S. M. (1971). The Concept of Democracy in the
Political Thought of Mahatma Gandhi. Indian Political
Science Review 6 (2): 225251.
[14] Ramachndra Guha (2004). Anthropologist Among the
Marxists: And Other Essays. Orient Blackswan. pp. 816.
29.11 References
Gonsalves, Peter (2012). Khadi: Gandhis Mega
Symbol of Subversion. SAGE Publications. ISBN
978-81-321-0735-4.
Narayan, Shriman (1970). Relevance of Gandhian
economics. Navajivan Publishing House. ASIN
B0006CDLA8.
Narayan, Shriman (1978). Towards the Gandhian
Plan. S. Chand and Company Limited.
Pani, Narendar (2002). Inclusive Economics: Gandhian Method and Contemporary Policy. Sage Publications Pvt. Ltd. ISBN 978-0-7619-9580-7.
Schroyer, Trent (2009). Beyond Western Economics:
Remembering Other Economic Culture. Routledge.
Sharma, Rashmi (1997). Gandhian economics: a
humane approach. Deep and Deep Publications Pvt.
Ltd. ISBN 978-81-7100-986-2.
269
Chapter 30
Platformism
Platformism is a tendency (or organized school of
thought) within the anarchist movement. It stresses the
need for tightly organized anarchist organizations that are
able to inuence working class and peasant movements.
Platformist groups reject the model of Leninist vanguardism. They aim, instead, to make anarchist ideas
the leading ideas within the class struggle".[1] The four
main principles by which an anarchist organisation should
operate, according to Platformists, are ideological unity,
tactical unity, collective responsibility, and federalism.
In general, platformist groups aim to win the widest possible inuence for anarchist ideas and methods in the work- 30.1 Organisational ideas
ing class and peasantrylike especismo groups, platformists orient towards ordinary people, rather than to
the extreme left milieu. This usually entailing a willing- The Platform describes four key organisational features
ness to work in single-issue campaigns, trade unionism which distinguish platformism:
and community groups, and to ght for immediate re Tactical unity A common tactical line in the
forms while linking this to a project of building popumovement is of decisive importance for the exislar consciousness and organisation. They therefore retence of the organisation and the whole movement:
ject approaches that they believe will prevent this, such
it avoids the disastrous eect of several tactics opas insurrectionist anarchism, as well as views that disposing each other; it concentrates the forces of the
miss activity in the unions or that dismiss anti-imperialist
[2]
movement; and gives them a common direction
movements.
leading to a xed objective.[7]
The name Platformist derives from the 1926 Organisational Platform of the General Union of Anarchists
Theoretical unity Theory represents the force
(Draft).[3] This was published by the Group of Russian
which directs the activity of persons and organiAnarchists Abroad, in their journal Dielo Truda (Worksations along a dened path towards a determined
ers Cause in Russian).
goal. Naturally it should be common to all the
persons and organisations adhering to the General
The group, which consisted of exiled Russian anarchist
Union. All activity by the General Union, both
veterans of the 1917 October Revolution (notably Nestor
overall and in its details, should be in perfect conMakhno who played a leading role in the anarchist revcord with the theoretical principles professed by the
olution in the Ukraine of 19181921), based the Platunion.[8]
form on their experiences of the revolution, and the
eventual victory of the Bolsheviks over the anarchists
and other groups. The Platform attempted to address
and explain the anarchist movements failures during the
Russian Revolution outside of the Ukraine.
The document drew both praise and criticism from anarchists worldwide and sparked a major debate within the
anarchist movement.[4]
Today Platformism is an important current in international anarchism. Around thirty platformist and
especista organisations are linked together in the
270
Collective Responsibility The practice of acting on ones personal responsibility should be decisively condemned and rejected in the ranks of the
anarchist movement. The areas of revolutionary
life, social and political, are above all profoundly
collective by nature. Social revolutionary activity in
these areas cannot be based on the personal responsibility of individual militants.[9]
Federalism Against centralism, anarchism has
always professed and defended the principle of fed-
271
eralism, which reconciles the independence and ini- Later translations to French have corrected some of the
tiative of individuals and the organisation with ser- mistranslations and the latest English translation, made
vice to the common cause.[10]
directly from the Russian original, reects this.
The Platform argues that "[w]e have vital need of an organisation which, having attracted most of the participants in the anarchist movement, would establish a common tactical and political line for anarchism and thereby 30.5 Other terms
serve as a guide for the whole movement. Unity, in short,
meant unity of ideas and actions, as opposed to unity on
the basis of the anarchist label.
Some platformist organisations today are unhappy with
the designation, often preferring to use descriptions such
as anarchist communist, social anarchist, libertarian
communist/socialist or even especist. Most agree that
30.2 Publication history
the 1926 Platform was sorely lacking in certain areas, and
The Organisational Platform of the General Union of An- point out that it was a draft document, never intended to
archists (Draft) was written in 1926 by the Group of Rus- be adopted in its original form. The Italian FdCA, for
sian Anarchists Abroad, a group of exiled Russian and example, do not insist on the principle of tactical unity,
a
Ukrainian anarchists in France who published the Dielo which according to them is impossible to achieve over
[12]
large
area,
preferring
instead
tactical
homogeneity.
Truda journal. The pamphlet is an analysis of basic anarchist beliefs, a vision of an anarchist society, and recommendations as to how an anarchist organisation should be
structured.
272
30.7 Criticisms
The Platform attracted strong criticism from some sectors
on the anarchist movement of the time, including some
of the most inuential anarchists such as Voline, Errico
Malatesta, Luigi Fabbri, Camillo Berneri, Max Nettlau,
and Alexander Berkman, Emma Goldman, and Gregori
Maximo.[18]
18e say, I nd myself more or less in agreement with their way of conceiving the anarchist organisation (being very far from the authoritarian spirit which the Platform seemed
to reveal) and I conrm my belief that behind the linguistic dierences really lie identical positions.[22]
30.12 References
30.9 Malatestas shift to agreement with collective responsibility
[2] Anarkismo,
2012,
About
Us
|url=http:
//www.anarkismo.net/about_us
|accessdate=5
January 2012|
[3] Dielo Truda group (2006) [1926]. Organizational Platform of the General Union of Anarchists (Draft). Ireland:
Nestor Makhno Archive. Retrieved 5 January 2012.
273
About the Platform by Errico Malatesta and Nestor
Makhno
Chapter 31
New Left
For other uses, see New Left (disambiguation).
thoritarian politics of the pre-war leftist parties. Those
The New Left was a political movement in the 1960s and Communists who became disillusioned with the Communist Parties due to their authoritarian character eventually
formed the new left, rst among dissenting Communist
Party intellectuals and campus groups in the United Kingdom, and later alongside campus radicalism in the United
States and elsewhere.[6] The term nouvelle gauche was
already current in France in the 1950s, associated with
France Observateur, and its editor Claude Bourdet, who
attempted to form a third position, between the dominant
Stalinist and social democratic tendencies of the left, and
the two Cold War blocs. It was from this French new
left that the First New Left of Britain borrowed the
term.[7]
31.1.1 Britain
As a result of Nikita Khrushchev's Secret Speech denouncing Joseph Stalin many abandoned the Communist
Party of Great Britain (CPGB) and began to rethink
its orthodox Marxism. Some joined various Trotskyist
groupings or the Labour Party.[10]
The Marxist historians E. P. Thompson and John Saville of the Communist Party Historians Group published
a dissenting journal within the CPGB called Reasoner.
Once they left the party, they began the New Reasoner
from 1957. In 1960, this journal merged with the
Universities and Left Review to form the New Left Review. These journals attempted to synthesise a theoretical position of a revisionist, humanist, socialist Marxism, departing from orthodox Marxist theory. This publishing eort made the ideas of culturally oriented theo-
274
275
In the United States, the New Left was the name loosely
associated with liberal, radical, marxist political movements that took place during the 1960s, primarily among
college students. At the core of this was the Students for a
Democratic Society (SDS).[20] The New Left can be dened as a loosely organized, mostly white student movement that advocated for democracy, civil rights, and variUnder the long-standing editorial leadership of Perry An- ous types of university reforms, and protested against the
[21]
derson, the New Left Review popularised the Frankfurt Vietnam war.
School, Antonio Gramsci, Louis Althusser and other The term New Left was popularised in the United States
forms of Marxism.[12] Other periodicals like Socialist in an open letter written in 1960 by sociologist C. Wright
Register, started in 1964, and Radical Philosophy, started Mills (191662) entitled Letter to the New Left.[22] Mills
in 1972, have also been associated with the New Left, and argued for a new leftist ideology, moving away from
published a range of important writings in this eld.
the traditional ("Old Left") focus on labor issues, to-
276
The New Left in the United States also included anarchist,
countercultural, and hippie-related radical groups such
as the Yippies (who were led by Abbie Homan), The
Diggers,[26] Up Against the Wall Motherfuckers, and the
White Panther Party. By late 1966, the Diggers opened
free stores which simply gave away their stock, provided
free food, distributed free drugs, gave away money, organized free music concerts, and performed works of political art.[27] The Diggers took their name from the original
English Diggers led by Gerrard Winstanley[28] and sought
to create a mini-society free of money and capitalism.[29]
On the other hand the Yippies employed theatrical gestures, such as advancing a pig ("Pigasus the Immortal)
as a candidate for President in 1968, to mock the social
status quo.[30] They have been described as a highly theatrical, anti-authoritarian, and anarchist[31] youth movement of symbolic politics.[32] According to ABC News,
The group was known for street theater pranks and was
once referred to as the 'Groucho Marxists'.[33] Many of
the old school political left either ignored or denounced
them.
The U.S. New Left drew inspiration from black radicalism, particularly the Black Power movement and the
more explicitly Maoist and militant Black Panther Party. 31.1.4 1960s counterculture and the hippie
movement
The Panthers in turn inuenced other similar militant
groups, like the Young Lords, the Brown Berets and the
American Indian Movement. The New Left was also in- Main articles: Counterculture of the 1960s and Hippies
spired by Student Nonviolent Coordinating Committee The hippie subculture was originally a youth movement
that arose in the United States during the mid-1960s and
277
Chicago in August, including nominating their own candidate, "Lyndon Pigasus Pig" (an actual pig), was also
widely publicized in the media at this time.[50] In Cambridge, hippies congregated each Sunday for a large bein at Cambridge Park with swarms of drummers and
those beginning the Womens Movement. In the United
States the Hippie movement started to be seen as part of
the New Left which was associated with anti-war college campus protest movements.[2]
Students for a Democratic Society
Main article: Students for a Democratic Society (1960
organization)
278
the destruction of the SDS.
In 1968 and 1969, as its radicalism reached a fever pitch,
the SDS began to split under the strain of internal dissension and increasing turn towards Maoism. Along with
adherents known as the New Communist Movement,
some extremist illegal factions also emerged, such as the
Weather Underground organization.
279
ideas and methods. Unlike most of the New Left, Autonomia had a strong blue-collar arm, active in regularly
occupying factories.
Jean-Paul Sartre
Malcolm X
Leon Trotsky
Theodor Adorno
Carl Oglesby
Albert Camus
Ronald Radosh
Guy Debord
Jerry Rubin
Frantz Fanon
Mark Rudd
Allen Ginsberg
Mario Savio
Emma Goldman
Matthew Steen
Paul Goodman
Raymond Williams
Che Guevara
Peter Worsley
Aldous Huxley
Peter Kropotkin
R. D. Laing
Tariq Ali
Henri Lefebvre
Csar Chvez
Claude Levi-Strauss
Noam Chomsky
Rosa Luxemburg
David Dellinger
Herbert Marcuse
Joschka Fischer[62]
Bertrand Russell
Michel Foucault
280
Norman Fruchter
Karl Hess
Gabriel Kolko[63]
William Mandel
A. J. Muste
Nicos Poulantzas
Charles A. Reich
Richard Sennett
Charles Taylor
New Left 95
New Right
Hippies
Counterculture of the 1960s
31.6 References
<http://www.uta.edu/huma/
281
Abc-
[43] Edited by John McMillian & Paul Buhle, The New Left
Revisited, (Philadelphia: Temple University Press, 2003),
6.
31.7.1 General
282
Detlev Albers u.a. (Hg.), Otto Bauer und der 31.7.5 Japan
dritte Weg. Die Wiederentdeckung des Austromarxismus durch Linkssozialisten und Eurokom Miyazaki, Manabu (2005). Toppamono: Outlaw,
munisten, Frankfurt/M 1979
Radical, Suspect: My Life in Japans Underworld.
Tky: Kotan Publishing. ISBN 978-0-9701716 Andrews, Geo; Cockett, Richard; Hooper, Alan;
2-7. Includes an account of the authors days as a
Williams, Michael, New Left, New Right and Bestudent activist and street ghter for the Japanese
yond. Taking the Sixties Seriously. Palgrave MacmilCommunist Party, 19641969.
lan, 1999. ISBN 9780333741474
31.7.2
Australia
Symons, Beverley and Rowan Cahill (editors), A British New Left periodicals
Turbulent Decade: Social Protest Movements and the
Labour Movement, 19651975, Newtown: Sydney
The New Reasoner. indexed articles online.
ASSLH, 2005. ISBN 0909944091
19571959. Retrieved 2006-10-16.
31.7.3
Canada
Marxism Today.
indexed articles online.
Communist Party of Great Britain and Marxism
Today. 19801991 & 1998 special issue. Retrieved
2006-10-16. Check date values in: |date= (help)
New Left Review. indexed articles online. Retrieved 2007-03-24.
Socialist Register. indexed articles online. 1964
1999. Archived from the original on 2006-07-18.
Retrieved 2006-10-16.
Universities & Left Review. indexed articles online. 19571959. Retrieved 2006-10-16.
Sangster, Joan. Radical Ruptures: Feminism, La- British New Left articles
bor, and the Left in the Long Sixties in Canada,
Mills, C. Wright (SeptemberOctober 1960).
American Review of Canadian Studies, Spring 2010,
Letter to the New Left. New Left Review (5).
Vol. 40 Issue 1, pp. 121
Retrieved 2006-10-16.
31.7.4
Germany
31.7.7
United States
283
Novack, George; writing as William F. Warde
(1961). Who Will Change The World? The New
left and the Views of C. Wright Mills. International Socialist Review (USFI) 22 (3): pp. 6779.
Retrieved 2006-10-16.
Rand, Ayn. The New Left: The Anti-Industrial Revolution (New York: Penguin Books, 1993, 1975).
ISBN 0-452-01125-6.
Rossinow, Doug. The Politics of Authenticity: Liberalism, Christianity, and the New Left in America
(Columbia University Press, 1998). ISBN 0-23111057-X.
Rubenstein, Richard E. Left Turn: Origins of the
Next American Revolution (Boston: Little, Brown,
1973).
Young, C. A. Culture, Radicalism, and the Making
of a US Third World Left (Duke University Press,
2006).
Albert, Judith Clavir, and Albert, Stewart Edward. The Sixties Papers: Documents of a Rebellious
Decade (New York: Praeger, 1984). ISBN 0-275- Publications
91781-9
Munk, Michael. The New Left: What It Is ... Where
Breines, Wini. Community Organization in the New
Its Going ... What Makes it Move. 22pp. A NaLeft, 19621968: The Great Refusal, reissue edition
tional Guardian Pamphlet. New York. n.d. [1965].
(Rutgers University Press, 1989). ISBN 0-8135Stapled softcover. Photos.
1403-7.
Cohen, Mitchell, and Hale, Dennis, eds. The New
Student Left (Boston: Beacon Press, 1966).
Evans, Sara. Personal Politics: The Roots of
Womens Liberation in the Civil Rights Movement &
the New Left (Vintage, 1980). ISBN 0-394-742281.
Frost, Jennifer. An Interracial Movement of the
Poor": Community Organizing & the New Left in the
1960s (New York University Press, 2001). ISBN
0-8147-2697-6.
Gosse, Van. The Movements of the New Left, 1950
1975: A Brief History with Documents (Bedford/St.
Martins, 2004). ISBN 0-312-13397-9.
Isserman, Maurice. If I had a Hammer: the Death
of the Old Left and the Birth of the New Left, reprint
edition (University of Illinois Press, 1993). ISBN
0-252-06338-4.
Long, Priscilla, ed. The New Left: A Collection of
Essays (Boston: Porter Sargent, 1969).
Mattson, Kevin, Intellectuals in Action: The Origins
of the New Left and Radical Liberalism, 19451970
(Penn State Press, 2002). ISBN 0-271-02206-X
McMillian, John and Buhle, Paul (eds.). The
New Left Revisited (Temple University Press, 2003).
ISBN 1-56639-976-9.
Chapter 32
Social ecology
This article is about the social philosophy. For the
academic discipline, see human ecology. For a model
of integrated social and ecological system, see Social
ecological model.
285
Biodiversity
Conservation movement
Conservation ethic
Earth Science
Ecology
Environmental movement
Global warming
Natural environment
Nature
Panarchy
Polytely
Recycling
School of Social Ecology
Sustainability
Transition design
32.3 References
[1] Bookchin, Murray. The Ecology of Freedom: The Emergence and Dissolution of Hierarchy. Oakland: AK Press,
2005, p. 85-7.
[2] Bookchin, Murray. The Ecology of Freedom, p. 16.
[3] Bookchin, Murray. The Ecology of Freedom, p. 65.
[4] Bookchin, Murray. Post-Scarcity Anarchism. Oakland:
AK Press, 2004, p. 24-5.
[5] Biehl, Janet, "Bookchin Breaks With Anarchism", Communalism, October 2007.
Chapter 33
33.2 Politics
33.2.1 Libertarian municipalism
Main article: libertarian municipalism
Starting in the 1970s, Bookchin argued that the arena for
libertarian social change should be the municipal level. In
a 2001 interview he summarized his views this way: The
overriding problem is to change the structure of society
so that people gain power. The best arena to do that is the
municipality the city, town, and village where we
have an opportunity to create a face-to-face democracy.
In 1980 Bookchin used the term libertarian municipalism, to describe a system in which libertarian institutions
of directly democratic assemblies would oppose and replace the state with a confederation of free municipalities.
Libertarian municipalism intends to create a situation in
which the two powers the municipal confederations
and the nation-state cannot coexist. Communalists
hold that this is a method to achieve a liberated society.
In such a municipal economy confederal, interdependent, and rational by ecological, not only technological,
standards Communalists hold that the special interests that divide people today into workers, professionals,
managers, capitalist owners and so on would be melded
into a general interest (a social interest) in which people
see themselves as citizens guided strictly by the needs of
their community and region rather than by personal proclivities and vocational concerns.[1][2] Here, it is hoped,
Libertarian municipalism is seen not merely as an eort
citizenship would come into its own, and rational as well
to take over city and municipal councils to construct a
as ecological interpretations of the public good would
more environmentally friendly government, but rather
supplant class and hierarchical interests.
an eort to transform and democratize these structures,
to root them in popular assemblies and to knit them together along confederal lines to appropriate a regional
economy. Bookchin summarized this process in the say33.1 Overview
ing democratize the republic, then radicalize the democWhile renowned as an inuential thinker of social anar- racy.
chism for much of his life, beginning in 1995, Bookchin
became increasingly critical of political anarchism, and in
1999 took a decisive stand against anarchist ideology. He
had come to recognize his political beliefs as a genuinely
new form of libertarian socialism, and positioned its politics rmly in the framework of a new political ideology.
It is a dual power that contests the legitimacy of the existing state power. Communalists hold that such a movement should be expected to begin slowly, perhaps sporadically, in communities here and there that initially may
demand only the ability to alter the structuring of society before enough interlinked confederations exist to de-
286
33.3. ECONOMICS
mand the outright institutional power to replace the centralized state. The growing tension created by the emergence of municipal confederations would represent a confrontation between the state and the political realms. It
is believed this confrontation can be resolved only after
Communalism forms the new politics of a popular movement and ultimately captures the imagination of society
at large.
33.2.2
Confederalism
287
33.3 Economics
In such a municipal economy confederal, interdependent, and rational by ecological, not simply technological,
standards Communalists hold that the special interests
that divide people today into workers, professionals, managers, and so on would be melded into a general interest
in which people see themselves as citizens guided strictly
by the needs of their community and region rather than
by personal proclivities and vocational concerns. Here, it
is hoped, citizenship would come into its own, and rational as well as ecological interpretations of the public good
would supplant class and hierarchical interests.
288
Libertarian socialism
Monthly Review
Participatory politics
Social ecology
The Law of Peoples
33.5 Notes
[1] Brown, L. Susan. 'The Politics of Individualism,' Black
Rose Books (2002)
[2] Brown, L. Susan. Does Work Really Work?
Chapter 34
Participism
Participism is a libertarian socialist political philosophy consisting of two independently created economic
and political systems: participatory economics or parecon and participatory politics or parpolity. Participism is intended as an alternative to both capitalism and
centrally-planned state socialism. Participism has significantly informed the interim International Organization
for a Participatory Society.
34.1 Overview
Advocates of participism envision remaking all of human
society from the bottom up according to principles of
direct participatory democracy and replacing economic
and social competition with cooperation. Supporters of
what is termed a participatory society support the eventual dissolution of the centralized state, markets, and
money (in its current form) placing it in the tradition of
anti-authoritarian libertarian socialism. To elucidate their
vision for a new society, advocates of participism categorize their aspirations into what they term a liberating
theory.
freedom
self-management
justice
solidarity
and tolerance.
The community sphere: development of collectively
shared historical identities, culture, religion, spirituality, linguistic relations, lifestyles, and social cele- The goal, according to Shalom, is to create a political
brations.
system that will allow people to participate, as much
289
290
The underlying values that parecon seeks to implement are equity, solidarity, diversity, workers selfmanagement and eciency. (Eciency here means accomplishing goals without wasting valued assets.) It proposes to attain these ends mainly through the following
principles and institutions:
workers and consumers councils utilizing selfmanagerial methods for making decisions,
balanced job complexes,
remuneration according to eort and sacrice, and
participatory planning.
In place of money parecon would have a form of currency in which personal vouchers or credits would be
awarded for work done to purchase goods and services.
Unlike money, credits would disappear upon purchase,
and would be non-transferable between individuals, making bribery and monetary theft impossible. Also, the only
items or services with a price attached would most likely
be those considered wants or non-essentials and anything
deemed a need would be completely free of charge (e.g.:
health care, public transportation).
Albert and Hahnel have stressed that parecon is only
meant to address an alternative economic theory and must
be accompanied by equally important alternative visions
in the elds of politics, culture and kinship. The authors
have also discussed elements of Social anarchism in the
eld of politics, polyculturalism in the eld of culture, and
feminism in the eld of family/kinship and gender relations as being possible foundations for future alternative
visions in these other spheres of society. Since the publication of Alberts book Parecon, other thinkers have
come forward and incorporated these concepts which
have rounded Participism into a more fully formed political and social ideology.
34.2. CRITICISMS
34.1.3
Feminist kinship
291
292
34.2.2
Capitalism
The criticism of socialism could be applied to participism as well, as advocates of capitalism object to the absence of a market and private property in a hypothetical
participatory society. However, in a debate with David
Horowitz,[2] Michael Albert argued that those criticisms
could not apply to parecon, as it was especially designed
to take them into account. New specic criticisms should
then be formulated. For instance, in an answer to the
comments of David Kotz and John O'Neill about one of
their articles on the subject, Albert and Hahnel assert that
they designed parecon understanding that knowledge is
distributed unequally throughout society,[3] hypothetically answering to the famous criticisms of Friedrich Von
Hayek on the possibility of planning.
34.3 References
[1] Parecon or libertarian communism?. libcom.org. Retrieved on 2013-07-12.
[2] ZNet | Zdebatehorowitz.
trieved on 2013-07-12.
Zcommunications.org.
Re-
Chapter 35
Inclusive Democracy
Inclusive Democracy is a project that aims for direct
democracy; economic democracy in a stateless, moneyless and marketless economy; self-management (democracy in the social realm); and ecological democracy.
35.1 Conception
Democracy
of
Inclusive
Fotopoulos describes Inclusive Democracy as a new conception of democracy, which, using as a starting point the
classical denition of it, expresses democracy in terms of
direct political democracy, economic democracy (beyond
the connes of the market economy and state planning),
as well as democracy in the social realm and ecological
293
294
equal distribution of political, economic and social power
respectively. In this sense, these elements dene a system,
which aims at the eective elimination of the domination
of human being over human being. Similarly, ecological democracy is dened as the institutional framework,
which aims to eliminate any human attempt to dominate
the natural world, in other words, the system, which aims
to reintegrate humans and nature.
The citizen body is advised by experts but it is the citizen body which functions as the ultimate decision-taker
. Authority can be delegated to a segment of the citizen
35.2 Institutional framework
body to carry out specic duties, for example to serve as
members of popular courts, or of regional and confederal councils. Such delegation is made, in principle, by
35.2.1 Political or direct democracy
lot, on a rotation basis, and is always recallable by the citThe necessary condition for the establishment of a po- izen body. Delegates to regional and confederal bodies
litical democracy involves the creation of appropriate in- should have specic mandates.
stitutions, which secure an equal distribution of political Finally, political or direct democracy implies a very difpower among all citizens. All political decisions (includ- ferent conception of citizenship than the usual liberal and
ing those relating to the formation and execution of laws) socialist conceptions. In this conception, political activare taken by the citizen body collectively and without rep- ity is not a means to an end, but an end in itself so that
resentation.The citizen body of a particular geographical one does not engage in political action simply to promote
area consists of all residents beyond a certain age of ma- ones welfare but to realize the principles intrinsic to poturity and irrespective of their gender, race, ethnic or cul- litical life, such as freedom, equality and solidarity. This,
tural identity. The age of maturity is to be dened by the in contrast to the liberal and social-democratic concepcitizen body itself.
tions which adopt an 'instrumentalist' view of citizenship,
The sucient condition for the reproduction of a politi- i.e. a view which implies that citizenship entitles citizens
cal democracy refers to the citizens level of democratic with certain rights that they can exercise as means to the
consciousness and, as David Gabbard & Karen Appleton end of individual welfare.
point out, the responsibility of cultivating the democratic
consciousness requisite to this conception of citizenship
falls to paideia"[8] which involves not simply education
but character development and a well-rounded knowledge and skills, i.e. the education of the individual as
citizen, which alone can give substantive content to the
public space. This is particularly so because democracy
can only be grounded on the conscious choice of citizens
for individual and collective autonomy. Thus it cannot be
the outcome of any social, economic or natural laws or
tendencies dialectically leading to it, let alone any divine
or mystical dogmas and preconceptions. In this sense,
neither representative democracy nor soviet democracy
meet the conditions for political democracy, and are simply forms of political oligarchy, where political power is
concentrated in the hands of various elites, i.e. professional politicians, and party bureaucrats respectively.
295
his/her own life (what work to do, what to consume
etc.).
For economic democracy to be feasible, three preconditions must be satised: Demotic self-reliance, demotic
ownership of the means of production, and confederal al- Therefore, the system consists of two basic elements:
location of resources.
Demotic self-reliance is meant in terms of radical
decentralisation and collective self-reliance (in the
sense of relying on the demos resources), rather
than of self-suciency (in the sense of autarky).
Demotic ownership of productive resources is a kind
of ownership which leads to the politicisation of the
economy, the real synthesis of economy and polity.
This is so because economic decision making is carried out by the entire community, through the demotic assemblies, where people make the fundamental macro-economic decisions which aect the
whole community, as citizens, rather than as vocationally oriented groups (e.g. workers, as e.g.
in Parecon).[11] At the same time, workers, apart
from participating in the demotic decisions about
the overall planning targets, would also participate
(in the above broad sense of vocationally oriented
groups) in their respective workplace assemblies,
in a process of modifying/implementing the Democratic Plan and in running their own workplace.
Confederal allocation of resources is required because, although self-reliance allows many decisions
to be made at the community level, much remains
to be decided at the regional/national/supra-national
level. However, it is delegates (rather than representatives) with specic mandates from the demotic
assemblies who are involved in a confederal demotic
planning process which, in combination with the
proposed system of vouchers, eects the allocation
of resources in a confederal inclusive democracy.
A model of economic democracy, as an integral part of
an inclusive democracy, is described in Towards An Inclusive Democracy (ch 6), the rst book-length description of inclusive democracy. The main characteristic of
the proposed model, which also dierentiates it from socialist planning models like Parecon, is that it explicitly
presupposes a stateless, money-less and market-less economy that precludes private accumulation of wealth and
the institutionalisation of privileges for some sections of
society, without relying on a mythical post-scarcity state
of abundance, or sacricing freedom of choice. The proposed system aims at satisfying the double aim of:
(a) meeting the basic needs of all citizenswhich
requires that basic macro-economic decisions have
to be made democratically, and
(b) securing freedom of choicewhich requires the
individual to make important decisions aecting
Articial market
Proposed within Inclusive Democracy as a solution to the
problem of maintaining freedom of choice for the consumer within a marketless and moneyless economy, an
articial market operates in much the same way as traditional markets, but uses labour vouchers or personal
credit in place of traditional money. Because of the use of
a labour voucher system in consumption of goods and services, an economy using an articial market would have
no actual ow of money and thus the only kind of market
that could exist would be a market for commercial goods
and services, eliminating capital markets and labour markets.
296
According to Takis Fotopoulos, an articial market se- same time, securing consumer sovereignty and freedom
cures real freedom of choice, without incurring the ad- of choice. Instead, the model proposed here is, in fact, a
verse eects associated with real markets.[15]
system of rationing, which is based on the revealed conon the one hand, and resource availThe idea of an articial market was rst proposed by the sumers preferences[19]
ability
on
the
other.
anarchist theorists Pierre-Joseph Proudhon and Mikhail
Bakunin with their respective systems of Mutualism and
collectivist anarchism. who suggested replacing traditional currency with a system of labour-cheques while
still retaining basic market relations for goods and services.
35.2.4
Ecological democracy
297
democracy constitutes only the necessary condition for a harmonious relation between the
natural and social worlds. The sucient condition refers to the citizens level of ecological consciousness. Still, the radical change in
the dominant social paradigm that would follow the institution of an inclusive democracy,
combined with the decisive role that paedeia
will play in an environmentally-friendly institutional framework, could reasonably be expected to lead to a radical change in the human
attitude towards Nature.[21]
Some critics of inclusive democracy ask what guarantees an inclusive democracy may oer in ensuring a better relationship of society to nature than the alternative systems of the market economy, or socialist statism.
For example, David Pepper, an eco-socialist, pointed
out the 'required' ecological consensus among ecotopias
inhabitants might not be ensured merely by establishing an Athenian democracy where all are educated and
rational.[23] However, ID supporters counter-argue that
this criticism represents a clear misconception of what
democracy is about because,
Political democracy presupposes a radical decentralisation (physical or administrative) within a confederal society, which, by itself, should enhance its environmentally friendly character. Furthermore, political democracy would create a public space, a fact which would signicantly reduce the appeal of materialism by providing
a new meaning of life to ll the existential void that the
present consumer society creates. Economic democracy
replaces the dynamics of the capitalist market economy
leading to growth per se with a new social dynamic aiming
at the satisfaction of demos' needs. If the satisfaction of
demotic needs does not depend, as at present, on the continuous expansion of production to cover the 'needs that
the market system itself creates and if society is reintegrated with the economy, then there is no reason why the
present instrumentalist view of nature will continue conditioning human behaviour. Particularly so, since unlike
socialist models which are 'centralist', the aim of production in an Inclusive Democracy is not economic growth,
but the satisfaction of the basic needs of the community and those non-basic needs for which members of the
community express a desire and are willing to work extra
for. This implies a new denition of economic eciency,
based not on narrow techno-economic criteria of input
minimisation/output maximisation as in socialist models
like Parecon, but on criteria securing full coverage of the
democratically dened basic needs of all citizens as well
as of the non-basic needs they decide to meet, even if this
involves a certain amount of ineciency according to the
orthodox economics criteria.
if we see it as a process of social selfinstitution where there is no divinely or 'objectively' dened code of human conduct, such
guarantees are by denition ruled out. Therefore, the replacement of the market economy
by a new institutional framework of inclusive
in bold contrast to the limitations of the animal advocacy movement (AAM) and all other
reformist causes, Takis Fotopoulos advances a
broad view of human dynamics and social institutions, their impact on the earth, and the resulting consequences for society itself. Combining anti-capitalist, radical democracy, and
ecological concerns in the concept of ecological democracy, Fotopoulos denes this notion
as the institutional framework which aims at
the elimination of any human attempt to dominate the natural world, in other words, as the
system which aims to reintegrate humans and
Nature. This implies transcending the present
'instrumentalist' view of Nature, in which Nature is seen as an instrument for growth, within
a process of endless concentration of power.[22]
298
[6] Ingerid S. Straume, A Common World? Arendt, Castoriadis and Political Creation, European Journal of Social
Theory, Vol. 15, No. 3 (August 2012), pp. 367-383.
[7] Murray Bookchin, Urbanization without Cities (Monteal:
Black Rose, 1992), p. 11.
[8] David Gabbard & Karen Appleton, The Democratic
Paideia Project: Beginnings of an Emancipatory Paideia
for Today, The International Journal of Inclusive Democracy, Vol. 2, No. 1 (September 2005).
[9] Clement Homs, Localism and the city: the example of
urban villages, The International Journal of Inclusive
Democracy, Vol. 3, No. 1 (January 2007). Retrieved
21 April 2014.
Democracy & Nature, Journal for Inclusive Democ- [10] Serge Latouche, How do we learn to want less? The globe
downshifted, Le Monde diplomatique (January 2006).
racy (19922003).
Economic democracy
Economic system
Feminism
[11] Takis Fotopoulos, Inclusive Democracy and Participatory Economics, Democracy & Nature, Vol. 9, No. 3
(November 2003).
[12] David Pepper, Modern Environmentalism (Routledge,
1996), p. 321.
Greens
Libertarian municipalism
Libertarian socialism
Parecon
Socialism
Socialization
Social justice
Takis Fotopoulos
35.4 References
[1] International Journal of Inclusive Democracy The Alternative Press Center
[2] Arran Gare, Beyond Social Democracy? Takis Fotopoulos Vision of an Inclusive Democracy as a New Liberatory
Project Democracy & Nature, Vol. 9, No. 3 (November
2003), pp. 345-358(14)
[3] Freeman, David, Inclusive democracy and its prospects
review of book Towards An Inclusive Democracy: The
Crisis of the Growth Economy and the Need For a New Liberatory Project, published in Thesis Eleven no. 69 (Sage
Publications, May 2002), pp. 103-106.
[4] Inclusive Democracy entry in Routledge Encyclopedia of
International Political Economy, ed. by R.J. Barry Jones,
2001, pp. 732-733.
[5] Karl Polanyi, The Great Transformation, the Political
and Economic Origins of Our Time, (Beacon Press,
1944/1957), pp. 43-44 & 55-56.
Books
35.5.2
Essays
Introductory Essays
Inclusive Democracy entry in Routledge Encyclopedia of International Political Economy, ed. by R.J.
Barry Jones (Routledge, 2001), pp. 732740. Retrieved 4 January 2014.
An Interview with T.Fotopoulos, Indymedia Hungary (29 April 2005). Retrieved 3 January 2014.
Takis Fotopoulos interview, Inclusive Democracy,
Transcription of a video by O. Ressler, recorded
in London, Great Britain, 37 min. (2003), www.
republicart.net. Retrieved 3 January 2014.
299
Debate on the Inclusive Democracy project
The Inclusive Democracy project six years on,
essays on the ID project by Michael Levin, Arran
Gare, David Freeman, Serge Latouche, Jean-Claude
Richard, Takis Nikolopoulos, Rafael Spsito, Guido
Galafassi, Takis Fotopoulos and others (Democracy
& Nature, Vol. 9, No. 3 (November 2003).
Rafael Spsito, Guido Galafassi, Jorge Camil, JeanClaude Richard, Takis Nikolopoulos, Takis Fotopoulos, Michael Levin, Arran Gare, David Freeman, Serge Latouche, Debate on the Inclusive
Democracy project (Parts I & II)", The International
Journal of Inclusive Democracy, Vol. 1, No. 2 (January 2005) and Vol. 1, No. 3 (May 2005). Retrieved 3 January 2014.
Inclusive Democracy and Education
Takis Fotopoulos, The State, the market &
(Mis)education in Defending Public Schools, ed. by
D. Gabbard & W. Ross, ISBN 978-0-275-98295-9
(London: Praeger, 2004), ch. 2.
Critical Pedagogy in the new dark ages: challenges and possibilities, ed by Maria Nikolakaki
(Peter Lang Publishing, 2012).
ISBN 9781433114274 (Takis Fotopoulos contribution:
From (mis)education to Paedeia, pp. 81119.)
Academic Repression: Reections from the Academic Industrial Complex ed. by A.J.Nocella, Steven
Best, Peter McLaren (AK Press, Oakland, CA &
Edinburgh, 2010), 590 p, paperback, ISBN 978-1904859-98-7 (Takis Fotopoulos contribution: Systemic Aspects of Academic Repression in the New
World Order. A full version of this essay is
published in The International Journal of Inclusive
Democracy, Vol. 4, No. 4 (October 2008). Retrieved 4 January 2014.
300
Takis Fotopoulos, The Global 'War' of the Inclusive Democracy and Feminism
Transnational Elite, in Critical Perspectives on
Omer Caha, The Death of Feminism as an AntiGlobalisation, ed. by Marina Della Giusta et al.
systemic Movement or the Success of Feminism to
(Chelthenham, UK & Norrhampton, MA, USA:
Change the System from Within?"; Takis FotopouEdward Elgar publishing, 2006), ch. 28. ISBN 978los, Takis Fotopoulos reply to Omer Cahas Dia1-84542-176-2.
logue Article, Democracy & Nature, Vol.9, No.2,
Takis Fotopoulos, The myths about the economic
(July 2003).
crisis, the reformist Left and economic democracy,
The International Journal of Inclusive Democracy,
Vol. 4, No. 4 (October 2008). Retrieved 3 January Inclusive Democracy on Marxism and Anarchism
2014.
Karl Marx, The Communist Manifesto, ed by Fred Sharon Beder, The Corporate Assault on Democeric L. Bender (Second revised edition), (W.W.
racy; Takis Fotopoulos, Values, The Dominant
Norton & Co: New York, 2013). ISBN 978Social Paradigm and Neoliberal Globalisation The
0393935608 (Takis Fotopoulos & A. Gezerlis conInternational Journal of Inclusive Democracy, Vol.
tribution: Hardt & Negris Empire: A new Com4, No. 1 (January 2008).
munist Manifesto or a reformist Welcome to Neolib Takis Fotopoulos, The Crime of the Zionists and
eral Globalization?, (extract), pp. 23234.)
the Transnational Elite and the Stand of the Left,
Tom Crumpacker, Democracy and the multiparty
The International Journal of Inclusive Democracy,
political system ; Takis Fotopoulos, Liberal and
Vol. 5, No. 2 (Spring 2009). Retrieved 3 January
socialist
Democracies versus Inclusive Democ2014.
racy, The International Journal of Inclusive Democ Takis Fotopoulos, A systemic crisis in Greece,
racy, Vol. 2, No. 2 (January 2006).
The International Journal of Inclusive Democracy,
Lutz Roemheld, Marx-Proudhon: Their Exchange
Vol. 5, No. 2 (Spring 2009). Retrieved 3 January
of Letters in 1846 On an episode of world-historical
2014.
importance; Johannes Hilmer, Two views about
Takis Fotopoulos, Greece: The implosion of the
socialism: why Karl Marx shunned an academic desystemic crisis, The International Journal of Inclubate with Pierre-Joseph Proudhon; Takis Fotopousive Democracy, Vol. 6, No. 1 (Winter 2010). Relos, Beyond Marx and Proudhon, Democracy &
trieved 21 April 2014.
Nature, Vol. 6, No. 1 (March 2000).
Takis Fotopoulos, The Latin-Americanization of
Greece and the lessons for the European South, The
International Journal of Inclusive Democracy, Vol. Inclusive Democracy on irrationalism
6, No. 2/3 (Spring/Summer 2010). Retrieved 21
Takis Fotopoulos, The Rise of New Irrationalism
April 2014.
and its Incompatibility with Inclusive Democracy,
Takis Fotopoulos, The pseudo-revolution in Libya
Democracy & Nature, Vol. 4, No. 2/3 (1998);
and the Degenerate 'Left', Part 1, The International
Thomas Martin Response to Democracy & NaJournal of Inclusive Democracy, Vol. 7, No. 1
ture Editorial on Violent Myths"; Takis Fotopou(Winter/Spring 2011). Retrieved 21 April 2014.
los, The incompatibility of myths and democracy Takis Fotopoulos reply Democracy & Nature, Vol.
Takis Fotopoulos, The Insurrection of the English
8, No. 1 (March 2000).
Underclass, The International Journal of Inclusive
Democracy, Vol. 7, No. 2/3 (Summer/Autumn
2011). Retrieved 21 April 2014.
35.5.3 Dialogues on Inclusive Democracy
Takis Fotopoulos, The Muslim Brotherhood and
Islamic democracy in Egypt as part of the New Dialogue with Ecologists
World Order, Part I: The Muslim Brotherhoods
Dialogue on Socialism and Ecology. A debate by
Rise to Power & Part II: Towards a New Form of a
James O' Connor and Takis Fotopoulos, Democracy
Client Regime, The International Journal of Inclu& Nature, Vol. 2, No. 3 (November 1991-January
sive Democracy, Vol. 8, Nos. 1/2 (Winter/Summer
1993)
2012). Retrieved 21 April 2014.
Takis Fotopoulos, Globalization and the End of the
Left-Right Divide (Part I), The International Journal of Inclusive Democracy, Vol. 9 (2013). Retrieved 21 April 2014.
35.6 Videos
Takis Fotopoulos Interview to Oliver Ressler about
Inclusive Democracy. This is an interview with
Takis Fotopoulos taken by Oliver Ressler for his
video series Alternative Economics, Alternative
Societies on July 19, 2003, about the Inclusive
Democracy project. English and Greek subtitles are
available. In this video, Fotopoulos discusses the
constituents of Inclusive Democracy: Political, Economic, democracy at the Social level and Ecological democracy. He is also oering an introductory
analysis of the ID' s proposed economic model for
301
a state-less, market-less and money-less economy.
Finally, he refers to the transitional strategy for the
transformation to an autonomous society, for an Inclusive Democracy. Retrieved 4 January 2014.
Takis Fotopoulos talk on the Multidimensional Crisis and Inclusive Democracy, Oxford University,
November 2008. Video in 3 parts. Part 1 (talk), part
2 (talk/discussion), part 3 (discussion). Retrieved 4
January 2014.
A talk by Takis Fotopoulos about the Internationalization of the Capitalist Market Economy and
the project of Inclusive Democracy. A talk given
by Takis Fotopoulos at the University of Vermont
(USA) in 1996, followed by a discussion in which
Murray Bookchin, Dan Chodorko and others take
part. Video in 3 parts. Retrieved 4 January 2014.
Inclusive Democracy as a political project for a new
libertarian synthesis : rationale, proposed social
structure and transition. Talk at the CNT centenary
conference on self-management, Barcelona, (April
10, 2010).
On Neoliberalism: An Interview with Takis Fotopoulos. This 13-parts video deals with the rise
of the neoliberal phase of modernity (mid 70s now) and the consequent emergence of Neoliberal
Globalisation, which was established formally in UK
with the rise of Thatcherism and in US with the rise
of Reaganomics, although the systemic structural
trends for it took o much earlier, with the opening
of markets and the huge expansion of multinational
corporations. (8 May 2009)
Chapter 36
Insurrectionary anarchism
Insurrectionary anarchism is a revolutionary theory, practice, and tendency within the anarchist movement which emphasizes insurrection within anarchist
practice.[1][2] It is critical of formal organizations such
as labor unions and federations that are based on a political programme and periodic congresses.[1] Instead, insurrectionary anarchists advocate informal organization
and small anity group based organization.[1][2] Insurrectionary anarchists put value in attack, permanent class
conict, and a refusal to negotiate or compromise with
class enemies.[1][2]
As anarcho-communism emerged in the mid 19th century it had an intense debate with Bakuninist collectivism
and as such within the anarchist movement over participation in syndicalism and the workers movement as well
as on other issues.[3] So In the theory of the revolution
of anarcho-communism as elaborated by Peter Kropotkin
and others it is the risen people who are the real agent
and not the working class organised in the enterprise (the
cells of the capitalist mode of production) and seeking to
assert itself as labour power, as a more 'rational' industrial
Contemporary insurrectionary anarchism inherits body or social brain (manager) than the employers..[3]
the views and tactics of anti-organizational anarcho- So between 1880 and 1890[3] with the perspective of
communism[3][4] and illegalism.[2][5]
an immanent revolution,[3] who was opposed to the of-
19th century
cial workers movement, which was then in the process of formation (general Social Democratisation). They
were opposed not only to political (statist) struggles but
also to strikes which put forward wage or other claims,
or which were organised by trade unions.[3] But While
they were not opposed to strikes as such, they were opposed to trade unions and the struggle for the eighthour day. This anti-reformist tendency was accompanied
by an anti-organisational tendency, and its partisans declared themselves in favour of agitation amongst the unemployed for the expropriation of foodstus and other
articles, for the expropriatory strike and, in some cases,
for 'individual recuperation' or acts of terrorism..[3]
302
303
ers movement this was a desperate, though heroic, of a
decadent movement.[11]
304
Magazine Do or Die reports that Much of the Italian insurrectionary anarchist critique of the movements of the
'70s focused on the forms of organisation that shaped the
forces of struggle and out of this a more developed idea
of informal organisation grew. A critique of the authoritarian organisations of the '70s, whose members often
believed they were in a privileged position to struggle as
compared to the proletariat as a whole, was further rened in the struggles of the '80s, such as the early 1980s
struggle against a military base that was to house nuclear
weapons in Comiso, Sicily. Anarchists were very active
in that struggle, which was organised into self-managed
leagues.[8] Later in 1993 the Italian insurrectionary anarchist Alfredo Bonanno writes For An Anti-authoritarian
Insurrectionalist International in which he proposes coor- Anarchist grati during the 2008 Greek riots
dination between mediterranean insurrectionists after the
period of the dissolution of the Soviet Union and civil war As was mentioned before, insurrectionary anarchist disin the ex-Yugoslavia.[14]
course also had relevance in Greece. In the 2008 Greek
For Joe Black That insurrectionalism should emerge as a riots the old disputes between organizationalist and insurmore distinct trend in English language anarchism at this rectionary anarchists reappeared when there was a conpoint in time should be no surprise. The massive boost ict between insurrectionary anarchists associated with
anarchism received from the summit protest movement the Black Bloc, and the heavily organized Antiauthoriwas in part due to the high visibility of black bloc style tarian Movement (AK, in Greek)...the schism between
tactics.[2] In the USA Feral Faun (later writing as Wol insurrectionists and the Antiauthoritarian Movement has
Landstreicher) gained notoriety as he wrote articles that even led to physical ghting...People with AK bullied and
appeared in the post-left anarchy magazine Anarchy: A beat up anarchists whom they suspected of stealing some
Journal of Desire Armed. Feral Faun wrote in 1995 that computers from the university during an event AK orIn the game of insurgencea lived guerilla war game ganized, getting them in trouble. In response, some inAntiauthoritarian Moveit is strategically necessary to use identities and roles. Un- surrectionists burned down the[21]
Thessaloniki.
ments
oces
in
fortunately, the context of social relationships gives these
roles and identities the power to dene the individual who
attempts to use them. So I, Feral Faun, became...an anarchist...a writer...a Stirner-inuenced, post-situationist,
anti-civilization theorist...if not in my own eyes, at least
in the eyes of most people who've read my writings.[15]
36.2. THEORY
groups, united in their beliefs in revolutionary armed
action. In 2003, the group claimed responsibility for
a bomb campaign targeting several European Union
institutions.[23][24] In 2010, Italys postal service intercepted a threatening letter containing a bullet addressed
to Prime Minister Silvio Berlusconi.[25] A large envelope
containing a letter addressed to Berlusconi with the threat
you will end up like a rat was discovered on Friday in a
post oce in the Libate suburb of the northern city of Milan. On 23 December 2010, credit for exploding parcels
delivered to the Swiss and Chilean embassies in Rome
was claimed by the Informal Anarchist Federation,.[26]
During the rst years of the 2000s, the Iberian Federation
of Libertarian Youth in Spain started to evolve towards
insurrectionary anarchist positions and its dierences
with anarcho-syndicalism became more evident due to
the inuence of the Black block in alterglobalization
protests and the examples of developments from Italy
and Greece. Afterwards it will receive some important repression from the state which leads it towards
inactivity[27] A new generation of anarchist youth decides
to establish a new FIJL since 2006. It starts trying to establish a clear dierence with the other insurrectionist
FIJL while defending anarcho-syndicalism critically.[28]
In the year 2007 it re-establishes itself as the FIJL since
it did not have news from the other insurrectionist organization, but after nding out of a communique by
the insurrectionist organization[27] it decides to name itself Iberian Youth of Anarchist Youth (spa: Federacin
Ibrica de Juventudes Anarquistas or FIJA) but knwing
that they are the continuing organization to the previous
FIJL from the 1990s to the past.[29] They publish a newspaper called El Fuelle. In march of 2012 the FIJL of insurrectionist tendencies decides to not continue[30] and so
the FIJA goes to call itself again FIJL.[31]
36.2 Theory
A few main points can be identied within contemporary insurrectionary anarchism that go back to tactics employed by illegalism and propaganda by the deed anarchists:
1. "The concept of 'attack' is at the heart of the insurrectionist ideology.[2] As such it is viewed that It is
through acting and learning to act, not propaganda, that
we will open the path to insurrection.[1] although propaganda has a role in clarifying how to act.[1] In the state
of action is in the state that one learns.[1] The Italian text
Ai ferri corti says: An individual with a passion for social
upheaval and a 'personal' vision of the class clash wants
to do something immediately. If he or she analyses the
transformation of capital and the State it is in order to
attack them, certainly not so as to be able to go to sleep
with clearer ideas.[32] Attack is the refusal of mediation,
pacication, sacrice, accommodation, and compromise
in struggle.[2]
305
2. Insurrection(s) and Revolution: Revolution is seen
as a concrete event, it must be built daily through more
modest attempts which do not have all the liberating characteristics of the social revolution in the true sense. These
more modest attempts are insurrections. In them the uprising of the most exploited and excluded of society and
the most politically sensitized minority opens the way
to the possible involvement of increasingly wider strata
of exploited on a ux of rebellion which could lead to
revolution.[1]
3. "The self-management of struggle"[1] as those that
struggle are autonomous in their decisions and actions;
this is the opposite of an organization of synthesis which
always attempts to take control of struggle. Struggles that
are synthesized within a single controlling organization
are easily integrated into the power structure of present
society. Self-organized struggles are by nature uncontrollable when they are spread across the social terrain.[1]
It is seen that the system and its institutions are afraid
of rebellious acts becoming propaganda by the deed and
thus making rebellion extend itself.[1] Small actions,
therefore, easily reproducible, requiring unsophisticated
means that are available to all, are by their very simplicity
and spontaneity uncontrollable.[1] This also means that
insurrectionary anarchists should not see themselves as a
vanguard or as the conscious ones but just as part of the
exploited and excluded.[1]
4. Temporary anity groups instead of permanent
organizations: This means rejection of ": thus we are
against the party, syndicate and permanent organization,
all of which act to synthesize struggle and become elements of integration for capital and the state.[1] Instead
the view that organization is for concrete tasks.[1] The
informal anarchist organization is therefore a specic organization which gathers around a common anity.[1]
5. The transcendence of the dichotomy between the
individual and the rest of society and of individualism
and communism: Insurrection begins with the desire of
individuals to break out of constrained and controlled circumstances, the desire to reappropriate the capacity to
create ones own life as one sees t.[1] But the view that
Individuality can only ourish where equality of access
to the conditions of existence is the social reality. This
equality of access is communism; what individuals do
with that access is up to them and those around them.
Thus there is no equality or identity of individuals implied in true communism.[1]
Insurrectionary anarchists are generally interested in class
struggle. Many also identify with related theoretical positions such as anarchist communism, Situationist theory,
autonomism, post-left anarchy, anarcho-primitivism, and
green anarchism.
306
[11] http://news.infoshop.org/article.php?story=
20061228140637965 Notes on the article Anarchism, Insurrections and Insurrectionalism"" by: Collin
Sick
[12] Against organization by Giuseppe Ciancabilla.
trieved 2010-06-10.
Re-
Black Bloc
Anarchism in Greece
Tiqqun
36.4 References
[1] Some Notes on Insurrectionary Anarchism from Venomous Buttery and Willful Disobedience
[2] Anarchism, insurrections and insurrectionalism by Joe
Black
[3] This inability to break denitively with collectivism in
all its forms also exhibited itself over the question of the
workers movement, which divided anarchist-communism
into a number of tendencies.Anarchist-Communism by
Alain Pengam
[4] Say you want an insurrection by Crimethinc
[5] Some insurrectionists see precedents in the propaganda
of the deed carried out by Nineteenth-century assassins
and the illegalism associated with Jules Bonnot and his
fellow bank robbers. We can trace the lineage of current
insurrectionist theory from Errico Malatesta and Luigi
GalleaniSay you want an insurrection by Crimethinc
[6] The insurgent, wrote Stirner, strives to be constitutionless, a formulation that the program of the
Moscow Federation put into practice (ibid.) Autonomous
self-governance, voluntary federation, the spread of
power horizontally these were the features of its
insurgency.Allan Antli. Anarchy, Power, and Poststructuralism
[7] Max Stirner. The Ego and its Own. pg. 420-421
[8] Insurrectionary Anarchy: Organising for Attack! " by Do
or Die Issue 10. page(s) 258-266.
[10] The illegalists by Doug Imrie. From Anarchy: a Journal Of Desire Armed , Fall-Winter, 1994-95
307
[32] At Daggers Drawn with the Existent, its Defenders and its
False Critics by anonymous
At Daggers Drawn Insurrectionary anarchist publication translated from Italian by Jean Weir. A poetic
overview of the insurrectionary perspective.
36.5.1
Chapter 37
37.1.1 1990s
37.1. HISTORY
309
exemplied by the convention in the jungle; by
the Zapatistas national consulta, in which they
asked people around the nation to comment
and vote; by Marcoss communiqus; and by
the accords on Indian autonomy hammered out
with government negotiators in 1996. The new
leftist vision also includes a communication
and public debate deeply rooted in popular
cultural idiomsindeed, in the language of
rock and roll and its progeny.
Dissent magazine[10]
called for greater democratization of the Mexican government, which had been controlled by the Institutional
Revolutionary Party (PRI) for 65 years, and for land reform mandated by the 1917 Constitution of Mexico but
largely ignored by the PRI.[9] The EZLN did not demand
independence from Mexico, but rather autonomy, and
(among other things) that the natural resources extracted
from Chiapas benet more directly the people of Chiapas.
On the morning of January 1, 1994, an estimated 3,000
armed Zapatista insurgents seized towns and cities in
Chiapas, including Ocosingo, Las Margaritas, Huixtn,
Oxchuc, Rancho Nuevo, Altamirano, and Chanal. They
freed the prisoners in the jail of San Cristbal de las Casas
and set re to several police buildings and military barracks in the area. The guerrillas enjoyed brief success,
but the next day Mexican army forces counterattacked,
and erce ghting broke out in and around the market of
Ocosingo. The Zapatista forces took heavy casualties and
retreated from the city into the surrounding jungle.
Armed clashes in Chiapas ended on January 12, with
a ceasere brokered by the Catholic diocese in San
Cristbal de las Casas under Bishop Samuel Ruiz, a well
known liberation theologian who took up the cause of the
indigenous of Chiapas. The Zapatistas retained some of
the land for a little over a year. But in February 1995
the Mexican army overran that territory in a surprise
breach of ceasere. Following this oensive, the Zapatista villages were mostly abandoned and the rebels ed
to the mountains after breaking out of the Mexican army
perimeter.
The extraordinarily complex and rich
history of political discussion and organizing
in Chiapas from the 1970s to the 1990s
produced something genuinely original, a
new leftist language and vision. This includes
negotiation about what it means to be Indian
within a larger Mexican nation. It includes
discussion about new forms of democracy
and an inventiveness regarding civil society
37.1.2 2000s
With the coming to power of the new government of President Vicente Fox (the rst non-PRI president of Mexico in over 70 years) in 2001, the Zapatistas marched
on Mexico City to present their case to the Mexican
Congress. Although Fox had stated earlier that he could
end the conict in fteen minutes,[11] the EZLN rejected watered-down agreements and created 32 autonomous municipalities" in Chiapas, thus partially implementing their demands without government support
but with some funding from international organizations.
On June 28, 2005, the Zapatistas presented the Sixth
Declaration of the Lacandon Jungle[12] declaring their
principles and vision for Mexico and the world. This declaration reiterates the support for the indigenous peoples,
who make up roughly one-third of the population of Chiapas, and extends the cause to include all the exploited
and dispossessed of Mexico. It also expresses the movements sympathy to the international alter-globalization
movement and oers to provide material aid to those
in Cuba, Bolivia, Ecuador, and elsewhere, with whom
they make common cause. The declaration ends with an
exhortation for all who have more respect for humanity
than for money to join with the Zapatistas in the struggle for social justice both in Mexico and abroad. The
310
not using visible organization leaders, and constantly referring to the people they are governing for major decisions, strategies, and conceptual visions. Marcos has
reiterated, my real commander is the people. In accor-
37.2.1
311
3. Women have the right to decide the number of chil- Since December 1994, the Zapatistas had been gradually forming several autonomous municipalities, called
dren they have and care for.
Rebel Zapatista Autonomous Municipalities (MAREZ).
4. Women have the right to participate in the matters In these municipalities, an assembly of local representaof the community and hold oce if they are free and tives forms the Juntas de Buen Gobierno or Councils of
Good Government (JBGs). These are not recognized by
democratically elected.
the federal or state governments; they oversee local com5. Women and their children have the right to Primary munity programs on food, health, education, and taxaAttention in their health and nutrition.
tion. The EZLN political formations have occurred in
two phases generally called Aguascalientes and Caracoles.
6. Women have the right to an education.
7. Women have the right to choose their partner and
37.3.1
are not obliged to enter into marriage.
Aguascalientes
8. Women have the right to be free of violence from After the cessation of ghting in mid-1994, the EZLN
both relatives and strangers.
called for a Democratic National Convention. As part
312
37.3.2 Caracoles
Caracoles and the Councils of Good Government (JBG)
of the Zapatistas were formed in summer 2003. A feast
was held to mark the founding from 8 to 10 August
2003, in Aguascalientes Oventic. This was a the culmination of a series of changes in the EZLN and the 27
Rebel Zapatista Autonomous Municipalities (MAREZ).
The changes came after a long analysis of MAREZ and
Aguascalientes, the problems they had faced, and their
relationship to Mexican and international civil society.
The new organizations were meant to represent a major advance in the autonomy of communities and indigenous peoples of Mexico.[12] The EZLN declared that the
Councils of Good Government also marked a transition
where the EZLN military would no longer give orders in
civil matters in the autonomous communities. The Caracoles is an attempt to unilaterally implement San Andres
expression and culture and rights of Indigenous people in
Mexico.
Carcoles replaced the old Aguascalientes, respecting to a
greater or lesser extent areas comprising (about four, and
up to eight, municipalities each). The Good Government
Councils were arranged and persist in what is called the
center of Caracol, where there are also oces of governance monitoring, reporting, in some clinical cases, in
cases secondary regions, etc.
37.4 Communications
From the beginning, the EZLN has made communication
with the rest of Mexico and the world a high priority. The
EZLN has used technology, including cellular phones and
the Internet, to generate international solidarity with sympathetic people and organizations. Rap-rock band Rage
Against the Machine is well known for its support of the
EZLN, using the red star symbol as a backdrop to their
live shows and often informing concert crowds of the ongoing situation. As a result, on trips abroad, the president
of Mexico is routinely confronted by small activist groups
about the Chiapas situation. The Zapatistas are featured prominently in Rage Against the Machines songs,
in particular "People of the Sun", "Wind Below", Zapatas Blood, and "War Within a Breath".[24]
313
vador Atenco and the surrounding communities. A local
organization called the Peoples Front in Defense of the
Land (FPDT), which adheres to the Sixth Declaration,
called in support from other regional and national adherent organizations. "Delegate Zero" and his "Other Campaign" were at the time in nearby Mexico City, having just
organized May Day events there, and quickly arrived at
the scene. The following days were marked by violence,
with some 216 arrests, over 30 rape and sexual abuse accusations against the police, ve deportations, and one
casualty, a 14-year-old boy named Javier Cortes shot by
a policeman. A 20-year-old UNAM economics student,
Alexis Benhumea, died on the morning of June 7, 2006,
after being in a coma caused by a blow to the head from
a tear-gas grenade launched by police.[25] Most of the
resistance organizing was done by the EZLN and Sixth
Declaration adherents, and Delegate Zero stated that the
Other Campaign tour would be temporarily halted until
all prisoners were released.
The independent media organization Indymedia also covers and prints Zapatista developments and communications.
314
new channels and providing a powerful forum for political participation by citizens (see e-democracy) on an unprecedented scale. Digital, networked media allow for
faster, diverse, two-way communications between users
Recently, the Zapatistas have been steadfast in resisting who have both more control and more choice[35] as they
the violence of neoliberalism by practicing horizontal au- become simultaneously users, producers, and agents of
tonomy and mutual aid. Zapatista communities continue social change.
to build and maintain their own anti-systemic health, education, and sustainable agro-ecological systems, promote equitable gender relations via Womens Revolution- 37.9 See also
ary Law, and build international solidarity through humble outreach and non-imposing political communication.
Chiapas conict
In addition to their focus on building 'a world where
many worlds t', the Zapatistas continue to resist neo A Place Called Chiapas, a documentary on the Zapcolonial state-sanctioned low-intensity warfare. The Zaatistas and Subcomandante Marcos.
patista struggle re-gained international attention in May
Zapatista (1999), a documentary on the Zapatistas,
2014 with the death of teacher and education promoter
starring Noam Chomsky, Daryl Hannah, Mumia
Galeano who was murdered in an attack on a Zapatista
Abu-Jamal, Edward James Olmos, Geronimo Pratt.
school and health clinic led by 15 local paramilitaries.[31]
In the weeks that followed, thousands of Zapatistas and
Himno Zapatista - anthem of the Zapatistas
national and international sympathizers, mobilized and
gathered to honor Galeano. This event also saw the famed
Indigenous movements in the Americas
and enigmatic unocial spokesperson of the Zapatistas,
Indigenous peoples of Mexico
Subcomandante Marcos, entomb himself, which symbolized a shift in the EZLN to completely Indigenous leader Councils of Good Government
ship. It was also a welcoming re-emphasis to the international community to focus on organizing collectively, and
Zapatista coee cooperatives
through listening, which are key principles and practices
San Andrs Accords
of the Zapatistas.[32]
Women in the EZLN
37.10 References
37.10.1 Footnotes
[1] Zapata, Emiliano, 1879-1919. libcom.org. Retrieved
2013-10-29.
[2] Baspineiro, Alex Contreras. "The Mysterious Silence of
the Mexican Zapatistas. Narco News (May 7, 2004).
315
[10] From Che to Marcos by Jerey W. Rubin, Dissent magazine, Summer 2002
[11] O'Neil et al. 2006, p. 378.
[12] Sixth Declaration of the Lacandon Jungle on Wikisource
[13] Morgan Rodgers Gibson (2009) 'The Role of Anarchism in Contemporary Anti-Systemic Social Movements, Website of Abahlali Mjondolo, December, 2009.
Abahlali.org. Retrieved 2013-10-29.
[35] Croteau, D and Hoynes, W: Media Society: Industries, Images and Audiences, page 313, Pine Forge Press, Thousand Oaks, 2003.
Law.
37.10.2 Bibliography
[19] Beardsell, Peter (2000). Europe and Latin America: Returning the Gaze. Manchester, UK: Manchester University
Press.
[20] Lunga, Victoria (2008). Postcolonial Theory: A Language for a Critique of Globalization. Perspectives on
Global Development and Technology 7 (3/4): 191199.
doi:10.1163/156914908x371349.
[21] Collier, George (2003). A Generation of Crisis in the Central Highlands of Chiapas. Rowmand and Littleeld Publishers Inc. p. 33.
[22] Jung, Courtney (2003). The Politics of Indigenous Identity, Neoliberalism, Cultural Rights, and the Mexican Zapatistas. Retrieved November 24, 2013.
[23] Hiddleston, Jane (2009). Understanding Movements
in Modern Thought: Understanding Postcolonialism.
Durham, UK: Acumen.
[24] Rosalva Bermudez-Ballin, Interview with Zach la Rocha
(Rage Against The Machine), Nuevo Amanecer Press (via
spunk.org), 8 Jul 1998
[25] Alcntara, Liliana. Dan el ltimo adis a Alexis Benhumea. El Universal. Retrieved 3 March 2011.
[26] Norrell, Brenda. "Zapatistas Select Yaqui to Host Intercontinental Summit in Mexico. Narco News (May 7,
2007).
316
37.12.1
Multimedia
Documentary: Zapatista
Documentary: A Place Called Chiapas
NPR Audio Stories: Zapatista March Zapatistas
In Mexico City
Short lm: Storm From The Mountain
BBC News In Pictures: Mexicos Zapatistas
DeviantArt: Zapatistas ---- EZLN
Schools for Chiapas: Murals, Signs, & Art
Democracy Now: Zapatista Uprising 20 Years
Later: How Indigenous Mexicans Stood Up Against
NAFTA Death Sentence
Chapter 38
Emiliano Zapata
For other uses, see Emiliano Zapata (disambiguation).
This name uses Spanish naming customs: the rst
or paternal family name is Zapata and the second or
maternal family name is Salazar.
Emiliano Zapata Salazar (Spanish pronunciation:
[emiljano sapata]; 8 August 1879 10 April 1919)
was a leading gure in the Mexican Revolution, the
main leader of the peasant revolution in the state of
Morelos, and the founder of the agrarian movement
called Zapatismo.
Zapata was born in the rural town of Anenecuilco in
Morelos. In Morelos peasant communities were under
increasing pressure from the small landowning class who
monopolized land and water resources for sugar cane production with the support of dictator Porrio Daz. Zapata early on participated in political movements against
Diaz and the landowning hacendados, and when the Revolution broke out in 1910 he was positioned as a central leader of the peasant revolt in Morelos. Cooperating with a number of other peasant leaders he formed the
Liberation Army of the South of which he soon became
the undisputed leader. Zapatas forces contributed to the
fall of Daz, but when the revolutionary leader Francisco
I. Madero became president he disavowed the role of
the Zapatistas, denouncing them as simple bandits. Zapata promulgated the Plan de Ayala which called for substantial land reforms, redistributing lands to the peasants.
Madero sent forces to root out the Zapatistas in Morelos. Maderos generals employed a scorched earth policy,
burning villages and forcibly removing their inhabitants,
and drafting many men into the Army or sending them to
forced labor camps in Southern Mexico. This strengthened Zapatas standing among the peasants and Zapata
was able to drive the forces of Madero and Victoriano
Huerta out of Morelos. Huerta executed Madero and
took control of the capital, but a coalition of constitutionalist forces led by Venustiano Carranza, lvaro Obregn
and Francisco Villa ousted him with the support of Zapatas troops. Carranza, also hostile to Zapata, constituted
himself as the leader of Mexico, but Villa allied with Zapata against Carranza and Obregn. Dismayed with the
alliance with Villa, Zapata focused his energies on rebuilding society in Morelos which he now controlled, in-
stituting the land reforms of the Plan de Ayala. As Carranza consolidated his power and won over Villa, Zapata
initiated guerrilla warfare against the Carrancistas, who
in turn invaded Morelos, employing once again scorched
earth tactics to oust the Zapatista rebels. Zapata once
again retook Morelos in 1917 and held most of the state
against Carranzas troops until he was killed in an ambush
in 1919. After his death Zapatista generals aligned with
Obregn against Carranza and managed to obtain powerful posts in the governance of Morelos after Carranzas
fall. They instituted many of the land reforms planned by
Zapata in the state of Morelos.
Zapata remains an iconic gure in Mexico, used both
as a nationalist symbol as well as a symbol of the neoZapatista movement.
38.1 Biography
Emiliano Zapata was born to Gabriel Zapata and Cleofas Jertrudiz Salazar of Anenecuilco, Morelos. Zapatas
family were Mexicans of Nahua and Spanish ancestry;[1]
Emiliano was the ninth of ten children. As a peasant, he had insight into the severe diculties of the
countryside.[2] He received a limited education from his
teacher, Emilio Vara. He had to care for his family
because his father died when Zapata was 17. Around
the turn of the 20th century Anenecuilco was an indigenous Nahuatl speaking community; there are eyewitness accounts stating that Emiliano Zapata spoke Nahuatl
uently.[3]
After Porrio Daz rose to power in 1876, the Mexican
social and economic system was essentially a feudal system, with large estates (haciendas) controlling much of
the land and squeezing out the independent communities of the people who were subsequently forced into debt
slavery (peonaje) on the haciendas. Daz ran local elections to pacify the people; however, his close condants
and associates were given oces in districts throughout
Mexico. These ocials became enforcers of "land reforms" that drove the haciendas into the hands of progressively fewer and wealthier landowners.
In 1909 an important meeting was called by the elders
317
318
Emiliano Zapata enters Cuernavaca in April 1911, Federal General Manuel Asnsolo turns the city over to the Zapatistas.
Some other individuals, called anarcho-syndicalist agitators, had made promises to take things back to the way
that they had been done previously. The major method
of agrarian relations had been that of communal lands,
called ejidos. Although some believed that this could
319
by a single person or family should have one-third of their
land nationalized and would then be required to give it to
poor farmers.[9] It also argued that if any large plantation
owner resisted this action,[9] they should have the other
two-thirds conscated as well.[9] The Plan of Ayala also
invoked the name of Benito Jurez,[9] one of Mexicos
great leaders,[9] and compared the taking of land from
the wealthy to Juarezs actions when he took land from
the church in the 1860s.[9]
Madero and Zapatas relations worsened during the summer of 1911 as Madero appointed a governor who supported plantation owners and refused to meet Zapatas
agrarian goals. Compromises between the two failed in
November 1911, days after Madero appointed himself
President, and Zapata and Otilio Montao Snchez, a former school teacher, ed to the mountains of southwest
Puebla. There they formed the most radical reform plan
in Mexico; the Plan de Ayala (Plan of Ayala). The plan
declared Madero a traitor,[7] named Pascual Orozco head
of the Revolution,[7] and outlined a plan for true land
reform.[7]
In the following weeks, the development of military operations betray(ed) good evidence of clear and intelligent
planning.[10] During Orozcos rebellion, Zapata fought
Mexican troops in the south near Mexico City.[7] In the
original design of the armed force, Zapata was a mere
colonel among several others; however, the true plan that
came about through this organization lent itself to Zapata. Zapata believed that the best route of attack would
be to center the ghting and action in Cuautla. If this political location could be overthrown, the army would have
enough power to veto anyone elses control of the state,
negotiate for Cuernavaca or attack it directly, and maintain independent access to Mexico City as well as escape
routes to the southern hills.[11] However, in order to gain
this great success, Zapata realized that his men needed to
be better armed and trained.
320
Emiliano Zapata
Zapata and Villa with their joint forces enter Mexico city on December 6, 1914.
pec with no resistance. In spite of being faced with a possible foreign invasion Zapata refused to unite with Huerta
in defense of the nation. He stated that if need be he
would defend Mexico alone as chief of the Ayalan forces
[15]
). In May the Zapatistas took Jojutla from the federales, many of whom joined the rebels, and captured
guns and ammunition. They also laid siege to Cuernavaca
where a small contingent of federal troops were holed
up (Womack 187). Over the summer of 1915 Zapatas
forces had by then taken the southern edge of the federal
district, occupying Milpa Alta and Xochimilco, poised to
move into the capital. Nonetheless in mid July, Huerta
was forced to ee as a Constitutionalist force under Carranza, Obregn and Villa took the Federal District.[16]
The constitutionalists established a peace treaty inserting Carranza as First Authority of the nation. In spite
of having contributed decisively to the fall of Huerta, the
Zapatistas were left out of the peace treaties, probably
because of Carranzas intense dislike for the Zapatistas
whom he saw as uncultured savages.[17] Through 1915
there was a tentative peace in Morelos and the rest of the
country.
Pancho Villa (Left) Commander of the Divisin del Norte (Division of the North)" and Emiliano Zapata Commander of the
Ejrcito Libertador del Sur (Liberation Army of the South)".
Villa is sitting in the presidential throne in the Palacio Nacional.
321
ranzas leadership, stating that the only acceptable result is following the plan de Ayala, which would make
him supreme chief of an interim government.[18] Finally,
Zapata decided to side with Villa against Carranza and
Obregon (Womack 196-99). Villa and the other antiCarrancista leaders of the north established the Aguascalientes against Carranza. Zapata and his envoys managed to get the Convention to adopt some of the agrarian principles of the Plan de Ayala .[19] Zapata and Villa
met in Xochimilco to negotiate an alliance and divide the
responsibility for ridding Mexico of the remaining Carrancistas. The meeting was awkward but amiable, and
was widely publicized. It was decided that Zapata should
work on securing the area east of Morelos from Puebla
towards Veracruz. Nonetheless, during the ensuing campaign in Puebla, Zapata was disappointed by Villas lack
of support. He did not initially provide the Zapatistas
with the weaponry they had agreed on and, when he did,
he did not provide adequate transportation. There were
also a series of abuses by Villistas against Zapatista soldiers and chiefs. These experiences led Zapata to grow
unsatised with the alliance, turning instead his eorts
to reorganizing the state of Morelos that had been left in
shambles by the onslaught of Huerta and Robles. Having
taken Puebla, Zapata left a couple of garrisons there but
did not support Villa further against Obregn and Carranza. The Carrancistas saw that the Convention was divided and decided to concentrate on beating Villa, which
left the Zapatistas to their own devices for a while (Womack 220-23).
322
Zapata himself and his nephew Amador Salazar participated. 1915 was a short period of peace and prosperity
for the farmers of Morelos, in between the massacres of
Huerta and the war to come.[20]
38.5 Guerrilla
Carranza
warfare
against
38.9. AFTERMATH
issued oers to the main Zapatista generals to join the
nationalist cause, with pardon. But apart from Manuel
Palafox, who having fallen in disgrace among the Zapatistas had joined the Arenistas, none of the major generals
did (Womack 313-14). Zapata emitted statements accusing Carranza of being secretly sympathetic to the Germans (Womack 315). In March Zapata nally emitted
an open letter to Carranza urging him for the good of the
fatherland to resign his leadership to Vazquez Gmez, by
now the rallying point of the anti-constitutionalist movement (Womack 319-20). Having posed this formidable
moral challenge to Carranza prior to the upcoming 1920
presidential elections, the Zapatista generals at Tochimilco, Magaa and Ayaquica, urged Zapata not to take any
risks and to lay low. But Zapata declined, considering that
the respect of his troops depended on his active presence
at the front (Womack 320-22).
38.8 Death
323
however, never reached Guajardo but instead wound up
on Gonzlezs desk. Gonzlez devised a plan to use this
note to his advantage. He accused Guajardo of not only
being a drunk, but of being a traitor. After reducing Guajardo to tears, Gonzlez explained to him that he could
recover from this disgrace if he feigned a defection to
Zapata. So Guajardo wrote to Zapata telling him that he
would bring over his men and supplies if certain guarantees were promised.[21] Zapata answered Guajardos
letter on April 1, 1919, agreeing to all of Guajardos
terms. Zapata suggested a mutiny on April 4. Guajardo
replied that his defection should wait until a new shipment of arms and ammunition arrived sometime between
the 6th and the 10th. By the 7th, the plans were set:
Zapata ordered Guajardo to attack the Federal garrison
at Jonacatepec because the garrison included troops who
had defected from Zapata. Gonzlez and Guajardo notied the Jonacatepec garrison ahead of time, and a mock
battle was staged on April 9. At the conclusion of the
mock battle, the former Zapatistas were arrested and shot.
Convinced that Guajardo was sincere, Zapata agreed to a
nal meeting where Guajardo would defect.[22] On April
10, 1919, Guajardo invited Zapata to a meeting, intimating that he intended to defect to the revolutionaries.[7]
However, when Zapata arrived at the Hacienda de San
Juan, in Chinameca, Ayala municipality, Guajardos men
riddled him with bullets. They then took his body to
Cuautla to claim the bounty, where they are reputed to
have been given only half of what was promised.
38.9 Aftermath
Zapatas corpse
In early 1919, events conspired to cause the death of Zapata. In mid-March, Gen. Pablo Gonzlez ordered his subordinate Col. Jess Guajardo to commence operations
against the Zapatistas in the mountains around Huautla.
But when Gonzlez later discovered Guajardo carousing
in a cantina, he had him arrested, and a public scandal
ensued. On 21 March, Zapata attempted to smuggle in a
note to Guajardo, inviting him to switch sides. The note,
According to La Democrata, he had taken in the consciousness of the natives the proportions of a myth because he had given them a formula of vindication against
old oenses.(Womack 328) In spite of Gonzalezs attempts to sully the name of Zapata and the plan de Ayala, the people of Morelos continued to support Zapatista generals, providing them with weapons, supplies
and protection. Carranza was wary of the threat of an
American intervention, and Zapatista generals decided to
take a conciliatory approach. Bands of Zapatistas started
surrendering in exchange for amnesties, and many Zapatista generals went on to become local authorities, such
as Fortino Ayaquica who became municipal president of
Tochimilco (Womack ). Other generals such as Genovevo de la O remained active in small-scale guerrilla
warfare. As Carranza moved to curb his rivals in 1920
Obregon sought to align himself with the Zapatista movement against that of Carranza. And de la O and Magaa
supported him in the coup that ousted Carranza in May
1920. Zapatistas were given important posts in the Obregonista governments of Adolfo de la Huerta and Obregon,
and achieved almost total control of the state of Morelos.
There they carried out a program of agrarian reform and
land redistribution based in the provisions of the Plan de
Ayala.
324
38.9.1
Legacy
the 1994 indigenous Zapatista uprising which still continues in Chiapas. Towns, streets, and housing developments called Emiliano Zapata are common across the
country and he has, at times, been depicted on Mexican
banknotes.
Modern activists in Mexico frequently make reference to
Zapata in their campaigns; his image is commonly seen
on banners, and many chants invoke his name: Si Zapata
viviera con nosotros anduviera, If Zapata lived, he would
walk with us. Zapata vive, la lucha sigue, Zapata lives;
the struggle continues.
38.13. SOURCES
"El Atila del Sur" - The Attila of the South
38.12 References
[1] John E. Kicza (1993). The Indian in Latin American History: Resistance, Resilience, and Acculturation. Scholarly
Resources. p. 203. ISBN 0-8420-2421-2.
[2] Diccionario Porra de Historia, Biografa y Geografa de
Mxico. Editorial Porra.
[3] Miguel Leon-Portilla, Earl Shorris. 2002. In the Language of Kings: An Anthology of Mesoamerican Literature, Pre-Columbian to the Present. W. W. Norton &
Company. p. 374 (Testimony of Doa Luz Jimnez originally published in Horcasitas, 1968)
325
[27] wikipedia.org
38.13 Sources
[7] Biography of Emiliano Zapata. Latinamericanhistory.about.com. April 10, 1919. Retrieved December 18,
2011.
Chapter 39
Magonism
Magonism[1][2] (Spanish: Magonismo) is an anarchist,
or more precisely anarcho-communist,[3][4] school of
thought precursor of the Mexican Revolution of 1910. It
is mainly based on the ideas of Ricardo Flores Magn,[5]
his brothers Enrique and Jess, and also other collaborators of the Mexican newspaper Regeneracin (organ
of the Mexican Liberal Party), as Prxedis Guerrero,
Librado Rivera and Anselmo L. Figueroa.[6][7]
shared the ideas of the Flores Magn brothers, who inspired the overthrow of the dictatorship of Porrio Daz
and perform an economic and not only political revolution. The ght against tyranny encouraged by the Flores
Magn contravened ocial discourse of Porrian Peace
by which the protesters were rated as the Revoltosos Magonistas (i.e. Magonist rioters) to isolate any social basis
and preserve the image of peace and progress imposed by
force.[8]
Both Flores Magn brothers, like other members of
the Mexican Liberal Party (PLM), used the term magonista[9] to refer to the libertarian movement that promoted; as they felt they were ghting for an ideal and
not not to elevate in power to a boss or a group, they
called themselves liberals, as they were organized in the
PLM, and later anarchists. The same Ricardo Flores
Magn armed: Liberal Party members are not magonistas, they are anarchists!. In his literary work Verdugos
y Vctimas (i.e. Executioners and Victims),[10] one of
the characters responds indignantly when he was arrested
and judged: I'm not a magonist, I am an anarchist. An
anarchist has no idols.
Magonist thinking was inuenced by anarchist philosophers such as Mikhail Bakunin and Pierre-Joseph Proudhon, and others as lise Reclus, Charles Malato, Errico
Malatesta, Anselmo Lorenzo, Emma Goldman, Fernando
Tarrida del Mrmol and Max Stirner. They were also inuenced by the works of Marx, Gorky and Ibsen. However, the most inuential works were the ones of Peter
Kropotkin The Conquest of Bread and Mutual Aid: A Factor of Evolution, at the same time they were inuenced by
the Mexican liberal tradition of 19th century and the selfgovernment system of the indigenous people.[11]
Indigenous peoples, since the Spanish conquest of MexMexican government and the press of the early 20th ico, searched to preserve the practice of direct democcentury called as magonistas people and groups who racy, decision-making in assembly, rotation of admin326
39.3. LEGACY
327
39.3 Legacy
After the end of the armed phase of Mexican Revolution,
and after the death of Ricardo Flores Magn in 1922, began the rescue of magonist thought, mainly due to trade
unionists in Mexico and the United States. In the postrevolutionary Mexico, the gures of Flores Magn brothers was recollected by governments, considering them
precursors of the revolution. Both the insurrection of
1910 as social rights enshrined in the Mexican Constitution of 1917 was due largely to the magonistas, which
since 1906 took up arms and drafted an economic and
social program.[16]
328
39.4 Literature
insurrectionary movement
[21] Magonismo y Movimiento Indgena en Mxico (AK Press)
Chapter 40
left-libertarians who support private property do so under the condition that recompense is oered to the local
community.
40.1 Precedents
40.1.1 19th century: Mutualism, American individualist anarchism and
Georgism
Josiah Warren is widely regarded as the rst American
anarchist,[27] and the four-page weekly paper he edited
during 1833, The Peaceful Revolutionist, was the rst anarchist periodical published,[28] an enterprise for which
he built his own printing press, cast his own type, and
made his own printing plates.[28] Warren was a follower of
Robert Owen and joined Owens community at New Harmony, Indiana. Josiah Warren termed the phrase "Cost
the limit of price", with cost here referring not to monetary price paid but the labor one exerted to produce an
item.[29] Therefore, he proposed a system to pay people
with certicates indicating how many hours of work they
did. They could exchange the notes at local time stores for
goods that took the same amount of time to produce..[27]
He put his theories to the test by establishing an experimental labor for labor store called the Cincinnati Time
Store where trade was facilitated by notes backed by a
promise to perform labor. The store proved successful
and operated for three years after which it was closed
so that Warren could pursue establishing colonies based
on mutualism. These included "Utopia" and "Modern
Times. Warren said that Stephen Pearl Andrews' The
Science of Society, published in 1852, was the most lucid and complete exposition of Warrens own theories.[30]
Catalan historian Xavier Diez report that the intentional
communal experiments pioneered by Warren were inuential in European individualist anarchists of the late 19th
and early 20th centuries such as Emile Armand and the
intentional communities started by them.[31]
330
in the United States.[32] Proudhon proposed spontaneous
order, whereby organisation emerges without central authority, a positive anarchy where order arises when
everybody does what he wishes and only what he
wishes[33] and where business transactions alone produce the social order.[34] It is important to recognize that
Proudhon distinguished between ideal political possibilities and practical governance. For this reason, much in
contrast to some of his theoretical statements concerning ultimate spontaneous self-governance, Proudhon was
heavily involved in French parliamentary politics and allied himself not with Anarchist but Socialist factions of
workers movements and, in addition to advocating stateprotected charters for worker-owned cooperatives, promoted certain nationalization schemes during his life of
public service. Mutualist anarchism is concerned with
reciprocity, free association, voluntary contract, federation, and credit and currency reform. According to the
American mutualist William Batchelder Greene, each
worker in the mutualist system would receive just and
exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without prot or discount.[35] Mutualism has been retrospectively characterised as ideologically situated between individualist and collectivist forms of anarchism.[36] Proudhon rst characterised his goal as a third form of society,
the synthesis of communism and property.[37]
Pierre-Joseph Proudhon, the rst self-identied anarchist, supported a left-wing market anarchism called mutualism.
Pierre-Joseph Proudhon was a French activist and theorist, the founder of Mutualist philosophy, an economist
and a libertarian socialist. He was the rst person to
declare himself an anarchist [38] and is among its most
inuential theorists. He is considered by many to be
the father of anarchism.[39] He became a member
of the French Parliament after the revolution of 1848,
whereupon and thereafter he referred to himself as a
federalist.[40] Proudhon, who was born in Besanon, was
a printer who taught himself Latin in order to better
print books in the language. His best-known assertion
is that Property is Theft!, contained in his rst major
work, What is Property? Or, an Inquiry into the Principle of Right and Government (Qu'est-ce que la proprit?
40.1. PRECEDENTS
331
characterizes American individualist anarchism saying
that Unlike the rest of the socialist movement, the individualist anarchists believed that the natural wage of labor
in a free market was its product, and that economic exploitation could only take place when capitalists and landlords harnessed the power of the state in their interests.
Thus, individualist anarchism was an alternative both to
the increasing statism of the mainstream socialist movement, and to a classical liberal movement that was moving
toward a mere apologetic for the power of big business.
[50]
Two individualist anarchists who wrote in Benjamin
Tuckers Liberty were also important labor organizers of
the time. Joseph Labadie and Dyer Lum. Kevin Carson
has praised Dyer Lum's fusion of individualist laissezfaire economics with radical labor activism as creative
and described him as more signicant than any in the
Boston group.[51]
332
Karl Hess
40.1.2
The doyen of modern American market-oriented libertarianism, Austrian School economist Murray Rothbard,
was initially an enthusiastic partisan of the Old Right,
particularly because of its general opposition to war and
imperialism.[57] But Rothbard had long embraced a reading of American history that emphasized the role of elite
privilege in shaping legal and political institutionsone
that was thus naturally agreeable to many on the Left
and he came increasingly in the 1960s to seek alliances on
the Leftespecially with members of the New Left
in light of the Vietnam War,[58] the military draft, and the
emergence of the black power movement.[59]
Theory
40.2. THEORY
40.2.1
Labour rights
40.2.2
Cultural politics
40.2.3
Theorists
333
ing and the informal and household economies.[75] In response to claims that he uses the term capitalism incorrectly, Carson says he is deliberately choosing to resurrect
what he claims to be an old denition of the term in order
to make a point. He claims that the term capitalism,
as it was originally used, did not refer to a free market, but
to a type of statist class system in which capitalists controlled the state and the state intervened in the market on
their behalf.[76] Carson holds that Capitalism, arising
as a new class society directly from the old class society
of the Middle Ages, was founded on an act of robbery
as massive as the earlier feudal conquest of the land. It
has been sustained to the present by continual state intervention to protect its system of privilege without which its
survival is unimaginable.[77] Carson argues that in a truly
laissez-faire system, the ability to extract a prot from labor and capital would be negligible.[78] Carson coined the
pejorative term vulgar libertarianism, a phrase that describes the use of a free market rhetoric in defense of
corporate capitalism and economic inequality. According to Carson, the term is derived from the phrase vulgar political economy, which Karl Marx described as an
economic order that deliberately becomes increasingly
apologetic and makes strenuous attempts to talk out of
existence the ideas which contain the contradictions [existing in economic life].[79]
Gary Chartier oers an understanding of property rights
as contingent but tightly constrained social strategies
reective of the importance of multiple, overlapping rationales for separate ownership and of natural law principles of practical reasonableness, defending robust but
non-absolute protections for these rights in a manner similar to that employed by David Hume.[80] This account
is distinguished both from Lockean and neo-Lockean
views which deduce property rights from the idea of selfownership and from consequentialist accounts that might
license widespread ad hoc interference with the possessions of groups and individuals.[81] Chartier uses this account to ground a clear statement of the natural law basis for the view that solidaristic wealth redistribution by
individual persons is often morally required, but as a response by individuals and grass-roots networks to particular circumstances rather than as a state-driven attempt to
achieve a particular distributive pattern.[82] He advances
detailed arguments for workplace democracy rooted in
such natural law principles as subsidiarity,[83] defending
it as morally desirable and as a likely outcome of the
elimination of injustice rather than as something to be
mandated by the state.[84] He discusses natural law approaches to land reform and to the occupation of factories by workers.[85] He objects on natural-law grounds to
intellectual property protections, drawing on his theory
of property rights more generally.[86] And he develops a
general natural law account of boycotts.[87] He has argued
that proponents of genuinely freed markets should explicitly reject capitalism and identify with the global anticapitalist movement, while emphasizing that the abuses
the anti-capitalist movement highlights result from state-
334
tolerated violence and state-secured privilege rather than [9] Spangler, Brad (15 September 2006). "Market Anarchism as Stigmergic Socialism.
from voluntary cooperation and exchange. According to
Chartier, it makes sense for [left-libertarians] to name
[10] Konkin III, Samuel Edward. The New Libertarian Maniwhat they oppose capitalism. Doing so . . . ensures
festo.
that advocates of freedom arent confused with people
who use market rhetoric to prop up an unjust status quo, [11] Richman, Sheldon (23 June 2010).
"Why LeftLibertarian?" The Freeman. Foundation for Economic
and expresses solidarity between defenders of freed marEducation.
kets and workersas well as ordinary people around
the world who use capitalism as a short-hand label for
[12] Richman, Sheldon (18 December 2009). "Workers of the
the world-system that constrains their freedom and stunts
World Unite for a Free Market. Foundation for Economic
their lives.[88]
Education.
40.4 References
[1] Chartier, Gary; Johnson, Charles W. (2011). Markets Not
Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power, and Structural Poverty. Brooklyn, NY:Minor Compositions/Autonomedia
[2] It introduces an eye-opening approach to radical social thought, rooted equally in libertarian socialism and
market anarchism. Chartier, Gary; Johnson, Charles
W. (2011). Markets Not Capitalism: Individualist Anarchism Against Bosses, Inequality, Corporate Power,
and Structural Poverty. Brooklyn, NY:Minor Compositions/Autonomedia. Pg. Back cover
[3] But there has always been a market-oriented strand of
libertarian socialism that emphasizes voluntary cooperation between producers. And markets, properly understood, have always been about cooperation. As a commenter at Reason magazines Hit&Run blog, remarking
on Jesse Walkers link to the Kelly article, put it: every trade is a cooperative act. In fact, its a fairly common observation among market anarchists that genuinely
free markets have the most legitimate claim to the label
socialism.".Socialism: A Perfectly Good Word Rehabilitated by Kevin Carson at website of Center for a Stateless Society
[4] Carson, Kevin A. (2008). Organization Theory: A Libertarian Perspective. Charleston, SC:BookSurge.
[5] Carson, Kevin A. (2010). The Homebrew Industrial Revolution: A Low-Overhead Manifesto. Charleston, SC:
BookSurge.
[6] Long, Roderick T. (2000). Reason and Value: Aristotle
versus Rand. Washington, DC:Objectivist Center
[7] Long, Roderick T. (2008). "An Interview With Roderick
Long"
[8] Johnson, Charles W. (2008).
"Liberty, Equality,
Solidarity: Toward a Dialectical Anarchism. Anarchism/Minarchism: Is a Government Part of a Free Country? In Long, Roderick T. and Machan, Tibor Aldershot:
Ashgate pp. 155-88.
40.4. REFERENCES
335
[35] Communism versus Mutualism, Socialistic, Communistic, Mutualistic and Financial Fragments. (Boston: Lee
& Shepard, 1875) William Batchelder Greene: Under
the mutual system, each individual will receive the just
and exact pay for his work; services equivalent in cost being exchangeable for services equivalent in cost, without
prot or discount; and so much as the individual laborer
will then get over and above what he has earned will come
to him as his share in the general prosperity of the community of which he is an individual member.
[36] Avrich, Paul. Anarchist Voices: An Oral History of Anarchism in America, Princeton University Press 1996 ISBN
0-691-04494-5, p. 6
Blackwell Encyclopaedia of Political Thought, Blackwell
Publishing 1991 ISBN 0-631-17944-5, p. 11.
[37] Pierre-Joseph Proudhon. What Is Property? Princeton,
MA: Benjamin R. Tucker, 1876. p. 281.
[38] The Dynamite Club, John M. Merriman, page 42
[39] Daniel Guerin, Anarchism: From Theory to Practice (New
York: Monthly Review Press, 1970).
[40] Binkley, Robert C. Realism and Nationalism 18521871.
Read Books. p. 118
[41] Marshall, Peter. Demanding the Impossible. Fontana,
London. 1993. p. 558
[42] Martin, Henri, & Alger, Abby Langdon. A Popular History of France from the First Revolution to the Present
Time. D. Estes and C.E. Lauria. p. 189
[43] Native American Anarchism: A Study of Left-Wing American Individualism by Eunice Minette Schuster
[44] Levy, Carl. "Anarchism". Microsoft Encarta Online Encyclopedia 2007. Archived 2009-10-31.
[45] Brooks, Frank H. 1994. The Individualist Anarchists: An
Anthology of Liberty (18811908). Transaction Publishers. p. 75.
[46] Avrich, Paul. 2006. Anarchist Voices: An Oral History of
Anarchism in America. AK Press. p. 6.
[47] Woodcock, G. (1962). Anarchism: A History of Libertarian Ideas and Movements. Melbourne: Penguin. p. 434.
[48] Tucker, Benjamin (1897). "State Socialism and Anarchism: How Far They Agree and Wherein They Dier.
Instead of a Book: By a Man Too Busy to Write One. New
York
[49] On the nineteenth-century American individualist anarchists, see James J. Martin, Men against the State: The Expositors of Individualist Anarchism in America (Colorado
Springs, CO: Myles 1970).
[50] Kevin Carson. Organization Theory: A Libertarian Perspective. BOOKSURGE. 2008. Pg. 1
[51] Carson, Kevin. May Day Thoughts: Individualist Anarchism and the Labor Movement. Mutualist Blog: Free
Market Anti-Capitalism.
[52] Tucker, Instead of a Book, p. 350
336
Anti-state.com.
Comte and Charles Dunoyer (PhD diss., U of Cambridge, 1994); Hans-Hermann Hoppe, Marxist and Austrian Class Analysis, Journal of Libertarian Studies 9.2
(1990): 7993; Roderick T. Long, Toward a Libertarian Theory of Class, Social Philosophy and Policy 15.2
(Sum. 1998): 30349.
[68] Chartier, Gary (2009). Socialist Ends, Market Means: Five
Essays. Tulsa, OK:Tulsa Alliance of the Libertarian Left.
[69] See Gary Chartier, Advocates of Freed Markets Should
Oppose Capitalism, Free-Market Anti-Capitalism?"
session, annual conference, Association of Private Enterprise Education (Csars Palace, Las Vegas, NV, April
13, 2010); Gary Chartier, Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier,
Socialist Ends, Market Means: Five Essays. Cp. Tucker,
Socialism.
[70] Richman, Sheldon (February 3, 2011). Libertarian
Left. The American Conservative. Retrieved April 16,
2014.
[71] Long, Roderick T.; Johnson, Charles W. (1 May 2005).
"Libertarian Feminism: Can this Marriage Be Saved?"
Molinari Society.
[72] Kevin A. Carson, Introduction, The Art of the Possible.
[73] Kevin A. Carson, Studies in Mutualist Political Economy
chs. 1-3
[74] Carson, Kevin. Intellectual Property A Libertarian
Critique. c4ss.org. Retrieved May 23, 2009.
[75] Carson, Kevin. Industrial Policy: New Wine in Old Bottles. c4ss.org. Retrieved May 26, 2009.
[76] Carson, Kevin A. Carsons Rejoinders. Journal of Libertarian Studies, Volume 20, No. 1 (Winter 2006): 97-136,
p. 116, 117
[77] Richman, Sheldon, Libertarian Left, The American Conservative (March 2011)
[78] Dean, Brian (Winter 2002). Bluers Guide to Revolutionary Economics. The Idler. Retrieved May 24, 2009.
[79] Marx, Theories of Surplus Value, III, p. 501.
[80] See Gary Chartier, Anarchy and Legal Order: Law and
Politics for a Stateless Society (New York: Cambridge UP
2013) 44-156.
[81] See Gary Chartier, Natural Law and Non-Aggression,
Acta Juridica Hungarica 51.2 (June 2010): 7996 and,
for an earlier version, Justice 3246.
[82] See Justice 4768.
[83] Justice 89120.
[84] See Gary Chartier, Pirate Constitutions and Workplace
Democracy, Jahrbuch fr Recht und Ethik 18 (2010):
44967.
[85] Justice 123-54.
337
Chapter 41
Communization
Communization (or communisation in British English[1] ) mainly refers to a contemporary communist theory in which we nd a mixing-up of insurrectionist anarchism, the communist ultra-left, post-autonomists, antipolitical currents, groups like the Invisible Committee,
as well as more explicitly communizing currents, such
as Thorie Communiste. Obviously at the heart of the
word is communism and, as the shift to communization suggests, communism as a particular activity and
process...[2] It is important to note the big dierences
in perception and usage. Some groups start out from an
activist voluntarism (Tiqqun, Invisible Committee), while
others derive communization as an historical and social
result emerging out of capitals development over the last
decades (Endnotes, Thorie Communiste). Endnotes totally distinguishes itself from the mixing of all sorts of
meanings of the word communization and explicitly refers
to the dierent reception in the Anglophone world as opposed to the original french milieu from which it emerged
as a critique.[3]
41.1 Theory
In communist political theory, communization is the process of abolishing ownership of the means of production,
which, in societies dominated by the capitalist mode of
production, are owned by individual capitalists, states,
or other collective bodies. In some versions of communist theory, communization is understood as the transfer of ownership from private capitalist hands to the collective hands of producers, whether in the form of cooperative enterprises or communes, or through the mediation of a state or federation of workers councils on a
local, national, or global scale. In other programs, such
as those of some left communists (e.g. Gilles Dauv),
autonomists (e.g., Mario Tronti), and libertarian communists (e.g. Peter Kropotkin), communization means the
abolition of property itself along with any state-like institutions claiming to represent a given subset of humanity.
In these accounts humanity as a whole, directly or indirectly, would take over the task of the production of goods
for use (and not for exchange). People would then have
free access to those goods rather than exchanging labor
for money, and distribution would take place according
41.2 History
41.2.1 Origins and precedents
The term communization was not used by Karl Marx
and Friedrich Engels, but it was employed in the above
sense by early Marxists.[4] Communization in this sense
is equivalent to the establishment of the higher phase of
communist society described by Marx in Critique of the
Gotha Program. In State and Revolution Vladimir Lenin
referred to the lower phase, organized around the principle "To each according to his contribution", as socialism, with the higher phase as complete communism,
or full communism as Joseph Stalin will later put it.
Thus both Lenin and Stalin gave grounds for thinking
of communization not as a transition from capitalism to
communism, but as a transition from socialism to communism, a transition that would take place after the working class had seized power, and which may last a long
time (in the 1930s Stalin conceived of full communism
as still a long way o[5] ). Thus the interval between the
two transitions came to be seen as a necessary period of
transition between the workers revolution and communism.
It appears that within so-called communist regimes the
demand for communization was associated with an impatience with the period of transition and a desire to
break with the remaining capitalist forms (e.g., money,
wage labor) still in place in those regimes.[6] Those pushing for a move toward communizing in this sense were
typically denounced as "ultra-left", with their suggestions
dismissed as impractical and utopian, but they were able
to point to the historical examples of the Paris Commune
and the Spanish Revolution, where more radical measures of popular collectivization had been taken than in
the Russian and Chinese revolutions, as well as to the
German Revolution of 191819 and the Italian councils
movement of 1919-1920 in which the historic "left communist" tendencies had been formed.
338
41.2. HISTORY
41.2.2
339
its subsequent dissolution, and on developments in global
capitalist accumulation and class struggle.
The association of the term communization with a selfidentied "ultra-left" was cemented in France in the
1970s, where it came to describe not a transition to a 41.2.3
higher phase of communism but a vision of communist
revolution itself. Thus the 1975 Pamphlet A World Without Money states: insurrection and communisation are
intimately linked. There would not be rst a period of insurrection and then later, thanks to this insurrection, the
transformation of social reality. The insurrectional process derives its force from communisation itself.[7] This
vision was opposed to the statism and vanguardism of the
Leninist conception of revolution, but it also identied the
perceived failure of the Russian and Chinese revolutions
(carried out on the Leninist politico-military model) with
the insuciency of measures taken to abolish capitalist
social relations (e.g. lack of direct collectivization, persistence of monetary relations). It also reversed the supposed pragmatism of the Leninist focus on the state,
arguing that the nal goal of the "withering away of the
state" could hardly be advanced by the seizure of state
power and the establishment of a revolutionary bureaucracy, but that the most practical means to achieve this
goal would rather be the abolition of the capitalist relations (money, capital, wages) on which state power depends. Thus La Banquise writes:
one can foresee that a movement of communisation that destroys the State, undermines
the social base of the enemy, and spreads under
the eect of the irresistible appeal arousing the
birth of new social relations between men, will
bond together the revolutionary camp far better
than any power which, while waiting to conquer the world before communising it, would
behave no dierently than... a State.[8]
Within this 1970s French tendency communization
thus came to represent the absence of a period of transition and a conception of revolution as the application
of communist measures throughout the economy and
society.[9] The term is still used in this sense in France
today and has spread into English usage as a result of the
translation of texts by Gilles Dauv and Thorie Comuniste, two key gures in this tendency.
In collaboration with other left communists such as
Franois Martin and Karl Nesic, Dauv has attempted to
fuse, critique, and develop dierent left communist currents, most notably the Italian movement associated with
Amadeo Bordiga (and its heretical journal Invariance),
German-Dutch council communism, and the French perspectives associated with Socialisme ou Barbarie and the
Situationist International.[10] He has focused on theoretical discussions of economic issues concerning the controversial failure of Second International Marxism (including both Social Democracy and Leninist Communism), the global revolutionary upsurge of the 1960s and
340
cluding the English language Endnotes and the Swedish [12] For a critique of Tiqqun from an ultra-left perspective, as
well as a description of the opposition between the two
journal Ri Ra. Together these collectives have resense of communization see "Reexions Around Call"
cently collaborated to produce Sic an international jourLetters Journal #3. See also Dauv and Nesic, Un Appel
nal of communisation (issue number one was published in
et une Invite.
[14]
2011).
41.4 References
[1] communisation. libcom.org. Retrieved 2013-10-12.
[2] Benjamin Noys (ed). Communization and its Discontents:
Contestation, Critique, and Contemporary Struggles. Minor Compositions, Autonomedia. 2011. 1st ed.
[6] e.g. some Chinese Ultra-Left tendencies during the socalled "Great Proletarian Cultural Revolution.
[7] A World Without Money: Communism by Les amis de
4 millions de jeunes travailleurs. (quoted passage not included in this English extract)
[8] The Story of Our OriginsLa Banquise No. 2 (1983)
[9] For an historical account see: Endnotes Bring Out Your
Dead, Endnotes no. 1 (2008). Although they do not use
the term a very similar conception can be found in the
early works of Antonio Negri, e.g. the chapter Communism and Transition in his Marx Beyond Marx (1978), as
well as in the 1980s works of the insurrectionist anarchist
Alfredo M. Bonanno.
[10] The text surveys the Italian and German lefts, Socialisme Ou Barbarie and the Situationist International and
describes the theoretical development of the French ultraleft.Re-collecting our past - La Banquise
[11] As we apprehend it, the process of instituting communism can only take the form of a collection of acts of
communisation, of making common such-and-such space,
such-and-such machine, such-and-such knowledge. That
is to say, the elaboration of the mode of sharing that attaches to them. Insurrection itself is just an accelerator, a
decisive moment in this process. Anonymous, Call
Call by Anonymous.
Communism and Transition by Antonio Negri in
Marx Beyond Marx (1978).
The Eclipse and Re-emergence of the Communist
Movement by Gilles Dauve and Francois Martin.
Chapter 42
Contemporary anarchism
Anarchism is a political philosophy which holds the state
to be undesirable, unnecessary, or harmful.[1][2] However, others argue that while anti-statism is central, it
is inadequate to dene anarchism solely on this basis.[3]
Therefore, they argue instead that anarchism entails opposing authority or hierarchical organization in the conduct of human relations, including, but not limited to,
the state system.[4][5][6][7][8][9][10] Proponents of this form
of anarchism advocate stateless societies based on nonhierarchical free associations.[5][11][12][13][14]
Since the last third of the 20th century, anarchists have
been involved in student protest movements, peace movements, squatter movements, and the anti-globalization Members of the Spanish anarcho-syndicalist trade union CNT
movement, among others. Anarchists have participated marching in Madrid in 2010
in violent revolutions (such as in Revolutionary Catalonia
and the Free Territory) and anarchist political organizations (such as IWA-AIT or the IWW) exist since the 19th
ham's Anarchism: A Documentary History of Libertarcentury.
ian Ideas, Volume Two, The Emergence of the New Anarchism (1939-1977). Although feminist tendencies have
always been a part of the anarchist movement in the form
of anarcha-feminism, they returned with vigour during
42.1 Overview
the second wave of feminism in the 1960s. The American
Civil Rights Movement and the movement against the war
Anarchism was inuential in the Counterculture of the
in Vietnam also contributed to the revival of North Amer1960s[15][16][17] and anarchists actively participated in the ican anarchism. European anarchism of the late 20th cenlate sixties students and workers revolts.[18] In 1968 in
tury drew much of its strength from the labour movement,
Carrara, Italy the International of Anarchist Federations and both have incorporated animal rights activism. Anwas founded during an international anarchist conferarchist anthropologist David Graeber and anarchist hisence held there in 1968 by the three existing European torian Andrej Grubacic have posited a rupture between
federations of France (the Fdration Anarchiste), the
generations of anarchism, with those who often still have
Federazione Anarchica Italiana of Italy and the Iberian not shaken the sectarian habits of the 19th century conAnarchist Federation as well as the Bulgarian federation trasted with the younger activists who are much more inin French exile.[19][20]
formed, among other elements, by indigenous, feminist,
In the United Kingdom in the 1970s this was associated ecological and cultural-critical ideas, and who by the
with the punk rock movement, as exemplied by bands turn of the 21st century formed by far the majority of
such as Crass and the Sex Pistols.[21] The housing and anarchists.[23]
employment crisis in most of Western Europe led to the Around the turn of the 21st century, anarchism grew in
formation of communes and squatter movements like that popularity and inuence as part of the anti-war, antiof Barcelona, Spain. In Denmark, squatters occupied a capitalist, and anti-globalisation movements.[24] Anardisused military base and declared the Freetown Chris- chists became known for their involvement in protests
tiania, an autonomous haven in central Copenhagen.
against the meetings of the World Trade Organization
Since the revival of anarchism in the mid 20th (WTO), Group of Eight, and the World Economic Focentury,[22] a number of new movements and schools rum. Some anarchist factions at these protests engaged
of thought emerged, well documented in Robert Gra- in rioting, property destruction, and violent confronta341
342
42.2 Post-classical
schools
thought and movements
of
Anarcho-pacism is a tendency that rejects violence in the struggle for social change (see
non-violence).[34][35] It developed mostly in the
Netherlands, Britain, and the United States, before
and during the Second World War".[35] Christian
anarchism is a movement in political theology that
combines anarchism and Christianity.[36] Its main
proponents included Leo Tolstoy, Dorothy Day,
Ammon Hennacy, and Jacques Ellul.
Platformism is a tendency within the wider anarchist
movement based on the organisational theories in
the tradition of Dielo Truda's Organizational Platform of the General Union of Anarchists (Draft).[37]
The document was based on the experiences of
Russian anarchists in the 1917 October Revolution, which led eventually to the victory of the
Bolsheviks over the anarchists and other groups.
The Platform attempted to address and explain the
anarchist movements failures during the Russian
Revolution. Today Platformism is an important
current in international anarchism. Around thirty
platformists and especistas are linked together
in the Anarkismo.net project, including groups
from Africa, Latin America, North America and
Europe.[38] At least in terms of the number of afliated organisations, the Anarkismo network is
larger than other anarchist international bodies, like
the International of Anarchist Federations and the
International Workers Association. It is not, however, a formal international and has no intention of
competing with these other formations. Today there
are organisations inspired by the Platform in many
countries, including the Workers Solidarity Movement in Ireland, Common Struggle/Lucha Comn
in the United States, the Union Communiste Libertaire in Quebec, Common Cause[39] in Ontario,
the Federacin Comunista Libertaria (FCL) and Organizacin Comunista Libertaria (OCL) in Chile,
the Federacin Anarco-Comunista de Argentina
(FACA) and Lnea Anarco-Comunista (LAC) in
Argentina, the Federazione dei Comunisti Anarchici
(FdCA) in Italy, the Frum do Anarquismo Organizado in Brazil, Unin Socialista Libertaria in
Peru, the Organisation Communiste Libertaire and
Alternative Libertaire in France, the Alianza de los
Comunistas Libertarios (ACL) in Mexico, the Melbourne Anarchist Communist Group (MACG) and
Sydney Anarchist Communist Trajectory (SACT)
in Australia, Motmakt in Norway, Libertre Socialister in Denmark, Collective Action in the UK,
the Zabalaza Anarchist Communist Front (ZACF)
in South Africa, and the Revolutionary Confederation of Anarcho-Syndicalists by the name of N. I.
Makhno (RKAS), which is an international anarchosyndicalist, platformist confederation with sections
and individual members in Ukraine, Russia, Georgia, Germany, Latvia, Bulgaria and Israel. Organ-
Synthesis anarchism is a form of anarchist organization that tries to join anarchists of dierent tendencies under the principles of anarchism without
adjectives.[40] In the 1920s, this form found as its
main proponents the anarcho-communists Voline
and Sbastien Faure.[40][41] It is the main principle behind the anarchist federations grouped around
the contemporary global International of Anarchist
Federations.[40] The International of Anarchist Federations (IAF/IFA) was founded during an international anarchist conference in Carrara in 1968 by
the three existing European anarchist federations of
France (Fdration Anarchiste), Italy(Federazione
Anarchica Italiana) and Spain (Federacin Anarquista Ibrica) as well as the Bulgarian federation in
French exile. These organizations were also inspired
on synthesist principles.[40] Currently alongside the
previously mentioned federations, the IAF includes
the Argentine Libertarian Federation, the Anarchist
Federation of Belarus, the Federation of Anarchists
in Bulgaria, the Czech-Slovak Anarchist Federation,
the Federation of German speaking Anarchists in
Germany and Switzerland, and the Anarchist Federation in the United Kingdom and Ireland.[42]
Post-left anarchy is a recent current in anarchist
thought that promotes a critique of anarchisms relationship to traditional Left-wing politics. Some
post-leftists seek to escape the connes of ideology
in general also presenting a critique of organizations
and morality.[43] Inuenced by the work of Max
343
Stirner[43] and by the Marxist Situationist International,[43] post-left anarchy is marked by a focus on
social insurrection and a rejection of leftist social
organisation.[44]
Insurrectionary anarchism is a revolutionary theory,
practice, and tendency within the anarchist movement which emphasizes insurrection within anarchist practice.[45][46] It is critical of formal organizations such as labor unions and federations that
are based on a political programme and periodic
congresses.[45] Instead, insurrectionary anarchists
advocate informal organization and small anity
group based organization.[45][46] Insurrectionary anarchists put value in attack, permanent class conict, and a refusal to negotiate or compromise with
class enemies.[45][46] The Informal Anarchist Federation (not to be confused with the synthesist Italian
Anarchist Federation also FAI ) is an Italian insurrectionary anarchist organization.[47] It has been described by Italian intelligence sources as a horizontal structure of various anarchist terrorist groups,
united in their beliefs in revolutionary armed action. In 2003, the group claimed responsibility for
a bomb campaign targeting several European Union
institutions.[48][49] In 2010, Italys postal service intercepted a threatening letter containing a bullet
addressed to Prime Minister Silvio Berlusconi.[50]
A large envelope containing a letter addressed to
Berlusconi with the threat you will end up like a rat
was discovered on Friday in a post oce in the Libate suburb of the northern city of Milan. On 23 December 2010, credit for exploding parcels delivered
to the Swiss and Chilean embassies in Rome was
claimed by the Informal Anarchist Federation,.[51]
Post-anarchism is a theoretical move towards
a synthesis of classical anarchist theory and
poststructuralist thought, drawing from diverse
ideas including post-modernism, autonomist
marxism, post-left anarchy, situationism, and
postcolonialism.
Analytical anarchism, which
partly began as a response to analytical Marxism,
is a recent development in academia that uses the
methods of analytic philosophy to clarify or defend
anarchist theory.[52] Analytical anarchists include
Robert Paul Wol, Alan Carter, and Michael
Taylor. Wol argues that we have no obligation
to obey the state, while Carter argues that the
state cannot be trusted to liberate the people, and
Taylor uses game theory to argue that cooperation
is possible without the state.[53]
Free-market anarchism, usually referring to
anarcho-capitalism, is a political philosophy advocating property rights and the non-aggression
principle. It is most common in the United
States.[54] It is based on a belief in the freedom
344
42.5 References
[1] Malatesta, Errico. Towards Anarchism. MAN! (Los
Angeles: International Group of San Francisco). OCLC
3930443. Archived from the original on 7 November
2012. Agrell, Siri (14 May 2007). Working for The
Man. The Globe and Mail. Archived from the original
on 16 May 2007. Retrieved 14 April 2008. Anarchism.
Encyclopdia Britannica. Encyclopdia Britannica Premium Service. 2006. Archived from the original on 14
December 2006. Retrieved 29 August 2006. Anarchism. The Shorter Routledge Encyclopedia of Philosophy: 14. 2005. Anarchism is the view that a society without the state, or government, is both possible and desirable. The following sources cite anarchism as a political
philosophy: Mclaughlin, Paul (2007). Anarchism and Authority. Aldershot: Ashgate. p. 59. ISBN 0-7546-61962. Johnston, R. (2000). The Dictionary of Human Geography. Cambridge: Blackwell Publishers. p. 24. ISBN
0-631-20561-6.
[2] Slevin, Carl. Anarchism. The Concise Oxford Dictionary of Politics. Ed. Iain McLean and Alistair McMillan.
Oxford University Press, 2003.
[3] Anarchists do reject the state, as we will see. But to claim
that this central aspect of anarchism is denitive is to sell
anarchism short.Anarchism and Authority: A Philosophical Introduction to Classical Anarchism by Paul McLaughlin. AshGate. 2007. pg. 28
[4] Authority is dened in terms of the right to exercise social control (as explored in the sociology of power) and
the correlative duty to obey (as explored in the philosophy of practical reason). Anarchism is distinguished,
philosophically, by its scepticism towards such moral
relations-by its questioning of the claims made for such
normative power- and, practically, by its challenge to
those authoritative powers which cannot justify their
claims and which are therefore deemed illegitimate or
without moral foundation.Anarchism and Authority: A
Philosophical Introduction to Classical Anarchism by Paul
McLaughlin. AshGate. 2007. pg. 1
[5] IAF principles. International of Anarchist Federations.
Archived from the original on 5 January 2012. The IAF
- IFA ghts for : the abolition of all forms of authority
whether economical, political, social, religious, cultural or
sexual.
[6] Anarchism, then, really stands for the liberation of the
human mind from the dominion of religion; the liberation
of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social
wealth; an order that will guarantee to every human being
free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. Emma Goldman. What it Really Stands for
Anarchy in Anarchism and Other Essays.
[7] Individualist anarchist Benjamin Tucker dened anarchism as opposition to authority as follows They found
that they must turn either to the right or to the left,
follow either the path of Authority or the path of Liberty. Marx went one way; Warren and Proudhon the other.
Thus were born State Socialism and Anarchism ... Authority, takes many shapes, but, broadly speaking, her enemies divide themselves into three classes: rst, those who
abhor her both as a means and as an end of progress, opposing her openly, avowedly, sincerely, consistently, universally; second, those who profess to believe in her as a
means of progress, but who accept her only so far as they
think she will subserve their own selsh interests, denying
her and her blessings to the rest of the world; third, those
who distrust her as a means of progress, believing in her
only as an end to be obtained by rst trampling upon, violating, and outraging her. These three phases of opposition to Liberty are met in almost every sphere of thought
and human activity. Good representatives of the rst are
seen in the Catholic Church and the Russian autocracy; of
the second, in the Protestant Church and the Manchester
school of politics and political economy; of the third, in
the atheism of Gambetta and the socialism of Karl Marx.
Benjamin Tucker. Individual Liberty.
42.5. REFERENCES
[8] Ward, Colin (1966). Anarchism as a Theory of Organization. Archived from the original on 25 March 2010.
Retrieved 1 March 2010.
[9] Anarchist historian George Woodcock report of Mikhail
Bakunin's anti-authoritarianism and shows opposition to
both state and non-state forms of authority as follows: All
anarchists deny authority; many of them ght against it.
(pg. 9) ... Bakunin did not convert the Leagues central committee to his full program, but he did persuade
them to accept a remarkably radical recommendation to
the Berne Congress of September 1868, demanding economic equality and implicitly attacking authority in both
Church and State.
[10] Brown, L. Susan (2002). Anarchism as a Political Philosophy of Existential Individualism: Implications for
Feminism. The Politics of Individualism: Liberalism,
Liberal Feminism and Anarchism. Black Rose Books Ltd.
Publishing. p. 106.
[11] That is why Anarchy, when it works to destroy authority in all its aspects, when it demands the abrogation of
laws and the abolition of the mechanism that serves to
impose them, when it refuses all hierarchical organization
and preaches free agreement at the same time strives
to maintain and enlarge the precious kernel of social customs without which no human or animal society can exist. Peter Kropotkin. Anarchism: its philosophy and ideal
[12] anarchists are opposed to irrational (e.g., illegitimate)
authority, in other words, hierarchy hierarchy being
the institutionalisation of authority within a society. B.1
Why are anarchists against authority and hierarchy?" in
An Anarchist FAQ
[13] ANARCHISM, a social philosophy that rejects authoritarian government and maintains that voluntary institutions are best suited to express mans natural social tendencies. George Woodcock. Anarchism at The Encyclopedia of Philosophy
[14] In a society developed on these lines, the voluntary associations which already now begin to cover all the elds of
human activity would take a still greater extension so as
to substitute themselves for the state in all its functions.
Peter Kropotkin. Anarchism from the Encyclopdia
Britannica
[15] These groups had their roots in the anarchist resurgence
of the nineteen sixties. Young militants nding their way
to anarchism, often from the anti-bomb and anti-Vietnam
war movements, linked up with an earlier generation of
activists, largely outside the ossied structures of ocial
anarchism. Anarchist tactics embraced demonstrations,
direct action such as industrial militancy and squatting,
protest bombings like those of the First of May Group
and Angry Brigade and a spree of publishing activity.""Islands of Anarchy: Simian, Cienfuegos, Refract and
their support network by John Patten
[16] Farrell provides a detailed history of the Catholic Workers and their founders Dorothy Day and Peter Maurin. He
explains that their pacism, anarchism, and commitment
to the downtrodden were one of the important models
and inspirations for the 60s. As Farrell puts it, Catholic
345
Workers identied the issues of the sixties before the Sixties began, and they oered models of protest long before
the protest decade.The Spirit of the Sixties: The Making of Postwar Radicalism by James J. Farrell
[17] While not always formally recognized, much of the
protest of the sixties was anarchist. Within the nascent
womens movement, anarchist principles became so
widespread that a political science professor denounced
what she saw as "The Tyranny of Structurelessness. Several groups have called themselves Amazon Anarchists.
After the Stonewall Rebellion, the New York Gay Liberation Front based their organization in part on a reading
of Murray Bookchin's anarchist writings. Anarchism
by Charley Shively in Encyclopedia of Homosexuality. pg.
52
[18] Within the movements of the sixties there was much
more receptivity to anarchism-in-fact than had existed in
the movements of the thirties...But the movements of the
sixties were driven by concerns that were more compatible with an expressive style of politics, with hostility to
authority in general and state power in particular...By the
late sixties, political protest was intertwined with cultural
radicalism based on a critique of all authority and all hierarchies of power. Anarchism circulated within the movement along with other radical ideologies. The inuence of
anarchism was strongest among radical feminists, in the
commune movement, and probably in the Weather Underground and elsewhere in the violent fringe of the antiwar movement. Anarchism and the Anti-Globalization
Movement by Barbara Epstein
[19] London Federation of Anarchists involvement in Carrara
conference, 1968 International Institute of Social History.
Retrieved 19 January 2010
[20] Short history of the IAF-IFA A-infos news project. Retrieved 19 January 2010
[21] McLaughlin, Paul (2007). Anarchism and Authority.
Aldershot: Ashgate. p. 10. ISBN 0-7546-6196-2.
[22] Williams, Leonard (September 2007). Anarchism
Revived. New Political Science 29 (3): 297312.
doi:10.1080/07393140701510160.
[23] David Graeber and Andrej Grubacic, "Anarchism, Or The
Revolutionary Movement Of The Twenty-rst Century",
ZNet. Retrieved 2007-12-13. or Graeber, David and
Grubacic, Andrej(2004)Anarchism, Or The Revolutionary Movement Of The Twenty-rst Century Retrieved 26
July 2010
[24] Rupert, Mark (2006). Globalization and International Political Economy. Lanham: Rowman & Littleeld Publishers. p. 66. ISBN 0-7425-2943-6.
[25] Carley, Mark Trade union membership 19932003
(International:SPIRE Associates 2004).
[26] http://www.cnt-ait-fr.org/CNT-AIT/ACCUEIL.html
Website of the Confdration Nationale du Travail Association Internationale des Travailleurs
[27] Perlin, Terry M. Contemporary Anarchism. Transaction
Books, New Brunswick, NJ 1979
346
[50] http://www.dailytimes.com.pk/default.asp?page=2010%
5C03%5C28%5Cstory_28-3-2010_pg4_6
[51] Associated Press. Rome Embassy Blasts Wound 2; Anarchists Suspected. National Public Radio. Retrieved 23
December 2010.
347
Text
348
FrescoBot, Sausagehiders, Adam9389, Ele67, HelloKittyBack, Trust Is All You Need, Trotskut, Mimzy1990, Thekappen, CaptainEagle,
Motorizer, RobertHuaXia, Jonkerz, Callanecc, Gritob, 777sms, Defender of torch, Britney Gramsci, Fellytone, Minigoody101, Erianna,
Ego White Tray, Financestudent, Anticapitalistpower, Diatarveden, Mjskay, Helpful Pixie Bot, Simpsonguy1987, Sigiheri, Lowercase
sigmabot, BG19bot, Fidel Guevara, LLTSU, KhabarNegar, Adventjah, EM Che, SantiLak, BrightonC, Denisrodman88, Alyxr and Anonymous: 186
Anti-statism Source: http://en.wikipedia.org/wiki/Anti-statism?oldid=636527874 Contributors: Fubar Obfusco, Owen, Fifelfoo, AaronS,
Nikodemos, Nat Krause, Tothebarricades.tk, Zondor, Shiftchange, Shahab, Bender235, RJII, Dtobias, Jacob Haller, Lapsed Pacist,
Nightscream, Koavf, Bob A, Saswann, Hogeye, NawlinWiki, LaszloWalrus, BirgitteSB, Nick, Zzuuzz, Mike Dillon, Petri Krohn, Saboteur,
Sardanaphalus, Konulu, Bluebot, Socialistjedi, D-Rock, Zachorious, Battlecry, Nihilo 01, Byelf2007, Cast, Spiritia, Joseph Solis in Australia, CmdrObot, Gregbard, Dougweller, Donnachadelong, Bot-maru, Blahblahblahblahblahblah, Skomorokh, PhilLiberty, A Nobody,
Al B. Free, VolkovBot, Creagh, Lightbreather, JL-Bot, Aprock, Addbot, Lightbot, Sharangir, PublicSquare, Srich32977, KnightCourt,
ZroBot, Hekeheke, Amanski, Nightshift Bagel cart, Aua1422, CsDix, Zenvalharo, SalviaCookie, BobShela and Anonymous: 50
Anti-authoritarianism Source: http://en.wikipedia.org/wiki/Anti-authoritarianism?oldid=624831875 Contributors: SimonP, Nikodemos, ShaneCavanaugh, Tom harrison, Chaosplanet, LockeShocke, Tothebarricades.tk, Milk, Shiftchange, Livajo, El C, Fraghappy, RJII,
Lapsed Pacist, BD2412, Rjwilmsi, SchuminWeb, Jrtayloriv, Bgwhite, RussBot, Pigman, Shaddack, Malcolma, Tonywalton, Maphisto86,
SmackBot, Elonka, Impaciente, Zazaban, FluteyFlakes88, Byelf2007, Tazmaniacs, Gregbard, Kitten86, Callmarcus, Mrmrbeaniepiece,
Blathnaid, Prolog, Farbotron, Fang 23, JhsBot, Toddst1, Wahrmund, TheOldJacobite, MrKIA11, Sirius85, BOTarate, Aleksd, Addbot,
Jarble, Luckas-bot, Yobot, Eduen, PublicSquare, ImperatorExercitus, Srich32977, Learner001, FrescoBot, Adam9389, Skyerise, RedBot,
BeaverOtter28, UnderHigh, Clarice Reis, DASHBot, EmausBot, Werieth, ZroBot, MikeDonovan123, Donner60, EdoBot, Helpful Pixie
Bot, BG19bot, Amakan, Makecat-bot, Vanamonde93, CsDix, ReconditeRodent, Darth Jadus and Anonymous: 34
Anarchism and issues related to love and sex Source: http://en.wikipedia.org/wiki/Anarchism%20and%20issues%20related%20to%
20love%20and%20sex?oldid=636490991 Contributors: Bender235, Woohookitty, Koavf, Vegaswikian, Pigman, Aeusoes1, Carabinieri,
SmackBot, Zazaban, Chris the speller, Byelf2007, Cast, Gobonobo, Robosh, RekishiEJ, Cydebot, Chris Henniker, CommonsDelinker,
Aymatth2, Michaeldsuarez, Strombomboli, Xe7al, Sun Creator, Wrin, Delicious carbuncle, MystBot, Addbot, Lihaas, Yobot, KamikazeBot,
Eduen, AnomieBOT, LilHelpa, Omnipaedista, FrescoBot, Surv1v4l1st, Adam9389, Transform.everything, Zujine, John of Reading, Beta
M, RememberingLife, Cobaltcigs, , Polisher of Cobwebs, Snotbot, Helpful Pixie Bot, Free-loving, CsDix, Ohnohedinnit and Anonymous:
10
Anarchism and religion Source: http://en.wikipedia.org/wiki/Anarchism%20and%20religion?oldid=637276051 Contributors: SimonP,
Edward, Kingturtle, Darkwind, Rednblu, Owen, Xiaopo, SchmuckyTheCat, Gbog, Tom Radulovich, Lockeownzj00, Sam Hocevar,
CALR, Discospinster, Freestylefrappe, Corvun, Che y Marijuana, Infocidal, Sherurcij, Clubmarx, Albamuth, Grenavitar, SteinbDJ,
Anonymous4367, Hojimachong, CWH, Jacob Haller, Koavf, Iluvchineselit, ElKevbo, Kiwirad, Jrtayloriv, WouterBot, Gdrbot, YurikBot, RussBot, Mparise, Leutha, Nirvana2013, Joel7687, . , Mike Dillon, Closedmouth, Blackhand, Funkybeat, Sardanaphalus, SmackBot, Zazaban, Konulu, Frymaster, Daykart, Black Buttery, Fuzzypeg, Cast, Mitso Bel, Theoldanarchist, RekishiEJ,
IronChris, Switchercat, Dionysius84, Horselover Fat, Itsm3ghan, Chris Henniker, Thijs!bot, AntiVandalBot, Colin MacLaurin, Skomorokh,
Hello32020, PhilKnight, VoABot II, KingWen, Gomm, Fang 23, Yonidebot, Laplandian, KeithHebden, Wh44, Tomabird, YonaBot,
Ostap R, EvilJuan, Anarchocelt, ClueBot, Horseshnoodle, TheOldJacobite, Rhododendrites, BOTarate, DumZiBoT, XLinkBot, Addbot, Wingspeed, Lightbot, Yobot, Eduen, 1oddbins1, AnomieBOT, Materialscientist, Srich32977, Adam9389, Lutterworth Press, LutP,
Bobalugee1940, DASHBot, EmausBot, ChuispastonBot, Helpful Pixie Bot, The Banner Turbo, Wasbeer, Jeremy112233, ChrisGualtieri,
Cedewey, CsDix, Lordgrenville, Bladesmulti, OccultZone, Ahsims1 and Anonymous: 72
Anarcha-feminism Source: http://en.wikipedia.org/wiki/Anarcha-feminism?oldid=634213174 Contributors: SimonP, Edward, Lquilter,
Frank Shearar, Andres, Far, Adam Bishop, Francs2000, Owen, Robbot, Fifelfoo, Sunray, Saulisagenius, JCapone, DNewhall, Phil Sandifer, Tothebarricades.tk, Anirvan, Johnfreez, AndrewH, Rich Farmbrough, Wadewitz, Livajo, Che y Marijuana, AnnaAniston, Hagerman,
Max rspct, RJII, VoluntarySlave, Doviende, JeTK, Woohookitty, CWH, Thorpe, Plrk, Stefanomione, Magister Mathematicae, Rjwilmsi,
Koavf, MapsMan, Roarjo, Jrtayloriv, Mr.Rocks, YurikBot, Roadcollective, 4C, RussBot, Pigman, Stephenb, Gaius Cornelius, Mesolimbo,
Encephalon, MrVoluntarist, Carabinieri, LeonardoRob0t,
robot, Sardanaphalus, Stormydawn, SmackBot, HarisX, Aim Here, Zazaban, Monty Cantsin, Revkat, Mladilozof, Nihilo 01, The Ungovernable Force, Cast, Gobonobo, N1h1l, Darkdaughta, Meco, Mikael
V, Robgraham, Vision Thing, W guice, Timthepenguin, Karimarie, Ebyabe, Maziotis, JamesAM, Lectert, Missvain, SusanLesch, Robert.
Helms, Blahblahblahblahblahblah, Skomorokh, LMAOnade, SPresley, Obi777, Cailil, Fang 23, Crltn, Xomic, Kostisl, CommonsDelinker,
Snow Shoes, Yonidebot, Ginsengbomb, PhilLiberty, Belovedfreak, Pintorj2, VolkovBot, Cantaire87, TXiKiBoT, Rei-bot, Cerberus of
elyssia, UnitedStatesian, Etcetc, SieBot, Dawn Bard, Xe7al, Smilo Don, Operation Spooner, Dakinijones, Mozric, Solar-Wind, Auntof6,
Alexbot, Lartoven, Grrrlriot, DumZiBoT, XLinkBot, Good Olfactory, Kbdankbot, Addbot, USchick, Lihaas, AwOc, Contributor777,
Luckas-bot, Yobot, Apollonius 1236, Themfromspace, Eduen, AnomieBOT, Noq, Xqbot, Mikewazhere, GrouchoBot, Omnipaedista,
RibotBOT, Dan6hell66, Anarcha, D'ohBot, BenzolBot, DrilBot, Jonkerz, MelmothX, Transform.everything, Hajatvrc, Zujine, Eboda,
, Dante8, Johannesgrillet, Cgtdk, Helpsome, ClueBot NG, Helpful Pixie Bot, Scochran4, Lapa38, ChrisGualtieri, IjonTichyIjonTichy,
SPECIFICO, Economic roles, CsDix, Lehappymerchant, AbigailBuccaneer, Je.est.un.autre and Anonymous: 83
Anarchism and education Source: http://en.wikipedia.org/wiki/Anarchism%20and%20education?oldid=619894756 Contributors:
Bearcat, Woohookitty, Vegaswikian, Pigman, Chris the speller, Byelf2007, Dsp13, R'n'B, Eduen, AnomieBOT, Ulric1313, FrescoBot,
EmausBot, Mikejamesshaw, Helpful Pixie Bot, NGC 2736, Khazar2, IjonTichyIjonTichy, CsDix, Hamoudafg, Jaredsquee, Monkbot and
Anonymous: 2
Queer anarchism Source: http://en.wikipedia.org/wiki/Queer%20anarchism?oldid=635282140 Contributors: Rich Farmbrough, Tabletop, Koavf, Gaius Cornelius, Carabinieri, SmackBot, Michael%Sappir, SwitChar, Kleuske, Byelf2007, Cast, Gobonobo, Clare., Cydebot, RebelRobot, Interstates, Solar-Wind, Alexbot, Sun Creator, Luckas-bot, Yobot, Eduen, AnomieBOT, Srich32977, Mikewazhere,
Adam9389, Rushbugled13, EmausBot, , Mentibot, ChuispastonBot, HaydenFlanery, Helpful Pixie Bot, Calabe1992, Mogism, CsDix,
Dreadgrrl, Anqqa, Monkbot, Ahsims1, Stamboliyski and Anonymous: 10
Individualist anarchism Source: http://en.wikipedia.org/wiki/Individualist%20anarchism?oldid=637336181 Contributors: Toby Bartels, SimonP, Camembert, Edward, Nixdorf, Ixfd64, Ahoerstemeier, Nikodemus, Far, Oliver Crow, Harvester, Pizza Puzzle, Dabugas,
Radgeek, Atreyu42, Haukurth, HarryHenryGebel, Kevehs, Bloodshedder, Olathe, Owen, Xiaopo, AaronS, Btljs, Sunray, Benc, Rdfuerle,
Xanzzibar, Alan Liefting, Centrx, Graeme Bartlett, Nikodemos, Nat Krause, Philwelch, Wighson, SteveFoerster, Millerc, Daniel Brockman,
Ehusman, Rlquall, Sam Hocevar, TonyW, Grunt, RevRagnarok, Freakofnurture, Rich Farmbrough, Guanabot, Bender235, Kross, Che y
Marijuana, Cmdrjameson, Maurreen, Aquillion, Pharos, Virgin Molotov Cocktail, HasharBot, TimMony, Ricky81682, Radical Mallard,
349
Max rspct, RJII, Gene Nygaard, Dtobias, FrancisTyers, The JPS, Woohookitty, Jacob Haller, Goodgerster, Lapsed Pacist, Stefanomione,
Marudubshinki, Graham87, BD2412, Jaxhere, Rjwilmsi, Yamamoto Ichiro, Mirror Vax, Ground Zero, Mishuletz, Jrtayloriv, Frappyjohn,
Bgwhite, Algebraist, YurikBot, Wavelength, Dannycas, RussBot, Pigman, Hogeye, Gaius Cornelius, Theelf29, Nicke L, NawlinWiki,
SEWilcoBot, Nirvana2013, Ospalh, Kyle Barbour, BOT-Superzerocool, Kewp, Wknight94, Bishop^, Delirium of disorder, Maphisto86,
Blackhand, Esprit15d, JLaTondre, Innity0, Arcadie, Sardanaphalus, Intangible, Veinor, KnightRider, SmackBot, MrDemeanour, Zazaban, Reedy, Unyoyega, Allixpeeke, Sciintel, Eskimbot, Ohnoitsjamie, Hmains, Revkat, Chris the speller, Full Shunyata, FordPrefect42,
DoctorW, Mr.Z-man, Lox, SwitChar, Nihilo 01, Byelf2007, The Ungovernable Force, Cast, Good Intentions, SocialistJack, Gobonobo, Libertatia, N1h1l, JHunterJ, Ryulong, Dl2000, Mikael V, Theoldanarchist, BlackFlag, CmdrObot, MonicaTTmed, Bobfrombrockley, Memetics, Vision Thing, Azaza767, Gregbard, Cydebot, Nescio*, Skittleys, Fifo, DumbBOT, Donnachadelong, Lectert, Thijs!bot, Geothermal,
Jakebreaker, AntiVandalBot, Seaphoto, Liberoo, Lordmetroid, 2bornot2b, Lingeron, Modernist, MECU, Blahblahblahblahblahblah, Beeboe, Itafroma, Skomorokh, PhilKnight, TheIndividualist, .anacondabot, Animaly2k2, Magioladitis, InformationJihad, ThatsHot, DTC,
Anarcho-capitalism, MartinBot, Revolution Guy, R'n'B, CommonsDelinker, Masebrock, PhilLiberty, Ianmathwiz7, JayJasper, Plasticup,
Madhava 1947, Intangible2.0, Elodoth, Malik Shabazz, VolkovBot, Your honor, Philip Trueman, TXiKiBoT, Josephholsten, Aymatth2,
Billinghurst, Etcetc, Givegains, Born Again 83, Caltas, Green man from space, Chinesearabs, Pianoer, Dominik92, Crashola, Ravanacker,
Mais o menos, Helltwin, Operation Spooner, Libertarian92, TheOldJacobite, Niceguyedc, Cirt, Auntof6, Ktr101, John Nevard, Sun Creator,
Njardarlogar, Iohannes Animosus, Curious Blue, Jonathan Winsky, Koroesu, DumZiBoT, Little Mountain 5, Addbot, DOI bot, Queenmomcat, Download, Debresser, LinkFA-Bot, Woland1234, Tassedethe, Luckas-bot, Yobot, Legobot II, Richard Blatant, IW.HG, Eduen,
AnomieBOT, IRP, PublicSquare, Darolew, Citation bot, Frankenpuppy, LilHelpa, Awesomeeconomist, Fare, John Bessa, Rtozzi, Erud,
Eru Ilvatar, Srich32977, J04n, Ee, Omnipaedista, Jadabocho, Costho, Shadowjams, WebCiteBOT, DeathPhone, FrescoBot, Lothar
von Richthofen, Adam9389, , Citation bot 1, Jonesey95, Waterfalling, Goalyoman, Mjs1991, TobeBot, Trappist
the monk, Jonkerz, RjwilmsiBot, EmausBot, John of Reading, Dan huck, GoingBatty, Peaceray, Finn Bjrklid, Thecheesykid, Eyadhamid, H3llBot, Hyblackeagle22, Hazard-Bot, Peter Karlsen, Est.r, Will Beback Auto, Schoolibrary, Reference Desker, Helpful Pixie Bot,
BG19bot, Compfreak7, Maxstirner242, ChrisGualtieri, Khazar2, Mogism, Lgfcd, Herbtea, CsDix, Mann De Light, Froglich, Anarcham,
Kingronnie1, Monkbot, Je.est.un.autre, Thinktwicethinknice and Anonymous: 142
Anarchism and violence Source: http://en.wikipedia.org/wiki/Anarchism%20and%20violence?oldid=611442211 Contributors: Ffaker,
Graft, Tzartzam, MartinHarper, Sam Francis, Lquilter, Delirium, Wereon, Suitov, Phil Sandifer, Tothebarricades.tk, Rich Farmbrough,
Charon.sk, Woohookitty, VolatileChemical, Nirvana2013, Sardanaphalus, SmackBot, Zazaban, Bluebot, AntelopeInSearchOfTruth, Xiamcitizen, Byelf2007, Cast, J. Finkelstein, Gobonobo, FairuseBot, Eastlaw, Devourer09, Themightyquill, Thijs!bot, TrevorLSciAct, Skomorokh, Balloonguy, Andy Marchbanks, PeterCanthropus, Otolemur crassicaudatus, Furball4, BOTarate, DumZiBoT, The Editing Shrew,
Addbot, Mortense, Goatstein, AnnaFrance, Aldrich Hanssen, Lightbot, Eduen, AnomieBOT, Projectyugo, Materialscientist, Nkautz,
Srich32977, GrouchoBot, Jibbideejibbish, Libleft, NFSreloaded, WikitanvirBot, Kevin Gorman, Helpful Pixie Bot, Andrew Gwilliam,
PhnomPencil, CsDix, GPRamirez5, John Cracklemore and Anonymous: 27
Green anarchism Source: http://en.wikipedia.org/wiki/Green%20anarchism?oldid=637335670 Contributors: Mav, Bryan Derksen,
DanKeshet, Tzartzam, Quercusrobur, Lir, Liftarn, Karada, Mcarling, Ahoerstemeier, Marshman, Kevehs, Owen, Xiaopo, Fifelfoo, Aaron
Pannell, Sunray, Bkell, Alan Liefting, Tom Radulovich, Beta m, Falcon Kirtaran, Chowbok, Antandrus, Lockeownzj00, Beland, Loremaster, Manchineel, N-k, Poccil, Rich Farmbrough, Guanabot, MeltBanana, Bender235, Fatal, CanisRufus, Art LaPella, Leif, Che y
Marijuana, Reinyday, ZayZayEM, Alpheus, La goutte de pluie, Acjelen, Pharos, Max rspct, ReyBrujo, Dbolton, Lapsed Pacist, Stefanomione, Rjwilmsi, Pariah, Koavf, Salix alba, Gozar, Feil0014, Eldamorie, Jrtayloriv, King of Hearts, YurikBot, Wavelength, Borgx,
Roadcollective, RussBot, Pigman, Hogeye, ENeville, Nirvana2013, Ziel, Rwxrwxrwx, Covington, Closedmouth, Arthur Rubin, C mon,
Sardanaphalus, SmackBot, Zazaban, Eskimbot, Ryanlarsen, Colonies Chris, Reaper X, D-Rock, No Parking, Ezra haSofer, Nihilo 01,
Daykart, LavosBaconsForgotHisPassword, Rockpocket, Byelf2007, Cast, Gobonobo, Notwist, Beetstra, Urbanscout, Mikael V, Theoldanarchist, Linkspamremover, Yashgaroth, FISHERAD, Postmodern Beatnik, Vision Thing, Cydebot, Maziotis, Thijs!bot, Second Quantization, Jebrim, Widefox, Informaton882T45, Skomorokh, Rich257, Gabriel Kielland, JaGa, CommonsDelinker, Dhawal1, Anonywiki,
Belovedfreak, Idioma-bot, Deor, VolkovBot, Murderbike, Anna Quist, Philip Trueman, Aymatth2, Vert et Noir, AlleborgoBot, SieBot,
Froztbyte, Interstates, Albion moonlight, Adam Cuerden, ImageRemovalBot, JuniorB03, Meta4r, Loren.wilton, Sfan00 IMG, ClueBot,
Czarko, Otolemur crassicaudatus, Carterab, Alexbot, Mumia-w-18, Dgiardin, SchreiberBike, XLinkBot, Kbdankbot, Ghost accounty,
Johnhamfull, Blueberrypie12, Addbot, TomLovesCake, Tassedethe, Jarble, Contributor777, Yobot, Usmcsoldier27, Ptbotgourou, Legobot
II, Eduen, Ecobio, AnomieBOT, Rubinbot, Akhran, Sz-iwbot, LilHelpa, Mark Schierbecker, Locobot, Prezbo, ThompsonFest, FrescoBot,
Mrbuddhafreak, D'ohBot, DrilBot, Pinethicket, Alarichus, MelmothX, DA1, Dewritech, RememberingLife, Werieth, ZroBot, H3llBot,
JimmyCos, Epigrammed, Saxon wood, Frietjes, Helpful Pixie Bot, PhnomPencil, Warbles, AnonNep, CsDix, Melcous, Monkbot, Xylocode, Leosylvester and Anonymous: 113
Eco-socialism Source: http://en.wikipedia.org/wiki/Eco-socialism?oldid=631890836 Contributors: Edward, Warofdreams, Sunray,
Chowbok, SarekOfVulcan, Joeblakesley, Loremaster, Jokestress, Soman, Neutrality, CanisRufus, Causa sui, Storm Rider, Pinar, LtNOWIS, Dierentgravy, Danthemankhan, Redvers, Woohookitty, Lapsed Pacist, SqueakBox, BD2412, Rjwilmsi, Erebus555, Madcat87,
Ian Pitchford, Jrtayloriv, Wavelength, RussBot, NawlinWiki, Ospalh, Maphisto86, Bhumiya, ZabMilenko, BorgQueen, Fram, Meegs,
Nick-D, C mon, Sardanaphalus, David Straub, SmackBot, Prodego, DuncanBCS, OrionK, Betacommand, Chris the speller, Bidgee, PieRRoMaN, TheLateDentarthurdent, RolandR, The Ungovernable Force, Franklin Dmitryev, JzG, Robosh, Dl2000, Joseph Solis in Australia, FISHERAD, CmdrObot, Bobfrombrockley, ShelfSkewed, Neelix, Shultz IV, Cydebot, Gogo Dodo, Chasingsol, Spylab, Draculadonor, Legotech, Thijs!bot, Barticus88, PerfectStorm, Frank, Bobblehead, Itsmejudith, Nick Number, Active85, NSH001, JAnDbot,
TheEditrix2, APB-CMX, JaGa, SlaineMacRoth, Hug-en, Numbo3, DASonnenfeld, Inventis, Nikosgreencookie, Dawn Bard, AlexWaelde,
NickCT, GorillaWarfare, Pakaraki, Toomanysmilies, TheOldJacobite, Niceguyedc, Solar-Wind, Muhandes, Rancewringer, Redthoreau,
Iancoleangus, DumZiBoT, XLinkBot, Golden graham99, Porn Jesus, Kbdankbot, Addbot, AmericanAgrarian, Woland1234, Tassedethe,
Lightbot, Yobot, Mattia Luigi Nappi, HandGrenadePins, Eduen, AnomieBOT, Clara rosa, Ingenosa, Xqbot, Miracleworker5263, Fol de rol
troll, KosMal, Tpantazidis, RibotBOT, Eisfbnore, Shadowjams, JotaCartas, FrescoBot, Bencourtice, Romansiii, Zachary Klaas, Full-date
unlinking bot, DA1, Barotoa, EmausBot, , Joaosac, RememberingLife, ZroBot, Kieranlatty, Jasonwsmoore, Semmler, Asamut79, Rostz, Jeereyman, Wukai, RJFF, , MerlIwBot, Gob Lofa, Lowercase sigmabot, Justincheng12345-bot, Khazar2,
MCaecilius, CsDix, I am One of Many, ElHef, Monkbot, Knayeri, Xylocode, Ethvoyager and Anonymous: 85
Libertarian Marxism Source: http://en.wikipedia.org/wiki/Libertarian%20Marxism?oldid=629671262 Contributors: Tpbradbury, Esperant, Ntennis, Malo, Bookandcoee, Ground Zero, Jrtayloriv, Peter G Werner, RussBot, Fnorp, Leutha, Welsh, Sardanaphalus, Intangible, SmackBot, Haymaker, InverseHypercube, DuncanBCS, Darkstar1st, Full Shunyata, Pegua, SwitChar, Kikodawgzz, Nihilo 01, Lph,
Byelf2007, JzG, SocialistJack, Mayis, Midnightblueowl, Mrdthree, Bobfrombrockley, Thijs!bot, Tsiatko, Skomorokh, Moralist, DimiTalen,
DeepQuasar, TheOldJacobite, Estevoaei, Solar-Wind, Addbot, Woland1234, Yobot, Apollonius 1236, Eduen, AnomieBOT, LilHelpa, Om-
350
nipaedista, Loyalprecision, Zujine, WikitanvirBot, MisterDub, , Anatoly-Rex, Financestudent, Dylan Flaherty, ClueBot NG, Mattiafoc,
Snotbot, Docteur Saint James, BG19bot, AvocatoBot, Compfreak7, ChrisGualtieri, Khazar2, Mogism, CsDix, I am One of Many, TheJourney318 and Anonymous: 29
Anarchism and Marxism Source: http://en.wikipedia.org/wiki/Anarchism%20and%20Marxism?oldid=633176939 Contributors: Ed
Poor, SimonP, Edward, Sam Francis, J'raxis, Dcoetzee, SonofRage, JorgeGG, Owen, Xiaopo, Fifelfoo, Chris Roy, DocWatson42, Marcika, Everyking, Chuck0, Beta m, Mboverload, Richard Myers, Bacchiad, Phil Sandifer, Kevin B12, Rich Farmbrough, Violetriga, Mqduck,
Cretog8, Che y Marijuana, Hajenso, R7, Pharos, Pearle, Dhartung, Max rspct, Grenzbegrie, Albamuth, Kusma, Bookandcoee, Firsfron, Woohookitty, Jacob Haller, Plrk, Qwertyus, Rjwilmsi, Koavf, Jrtayloriv, Born2cycle, VolatileChemical, TheTrueSora, Hairy Dude,
RussBot, Mykenism, NawlinWiki, Leutha, Disillusioned kid, Ad Nauseam, Mike Dillon, Closedmouth, Arthur Rubin, Josh3580, Petri
Krohn, Tevildo, Innity0, Adbarnhart, Sardanaphalus, SmackBot, HarisX, Zazaban, InverseHypercube, K-UNIT, Hmains, Squiddy, Mike
Werther, Full Shunyata, DKalkin, Colonies Chris, Hongooi, RolandR, Tompsci, Byelf2007, Gobonobo, NYCJosh, Iridescent, CmdrObot,
Onemanbandbjm, Ntsimp, Fl, DumbBOT, Draculadonor, Barticus88, HappyInGeneral, Invitatious, Darklilac, Barek, Skomorokh, Feeeshboy, Hisownspace, Richard a b, Evaunit666, Fang 23, STBot, EyeSerene, Howl5, Wiki Raja, UlliD, Anas Salloum, Ptcollins, Laurusnobilis, SelketBot, Demigod Ron, Teknolyze, CmrdMariategui, Anarchocelt, Bowei Huang 2, Lenerd, Expelrance, Plastikspork, AmishSexy,
Mild Bill Hiccup, Passargea, Canis Lupus, FrankPalmerWhite, Deadloss99, Stonewhite, Addbot, Bitemerance67, Favonian, Woland1234,
Yobot, Eduen, AnomieBOT, Materialscientist, FaleBot, Omnipaedista, Michael93555, Cdw1952, Dream within a dream, Hisabness, Tbhotch, Mean as custard, John of Reading, Wikipelli, ZroBot, Aronlee90, Unused000705, SporkBot, LWG, Helpsome, ClueBot NG,
Edmund West, Helpful Pixie Bot, Kyactivist, Lowercase sigmabot, CsDix, Tony grunge, Shoootkommies, Shoootkommies2, Viola287,
Zozs, LukasMatt and Anonymous: 83
Mutualism (economic theory) Source: http://en.wikipedia.org/wiki/Mutualism%20(economic%20theory)?oldid=625479812 Contributors: Alex.tan, BrianHoltz, Charles Matthews, Silvonen, Atreyu42, Kevehs, Sam Spade, AaronS, Nikodemos, Nat Krause, Tom harrison,
Millerc, Chowbok, DNewhall, The Land, Sam Hocevar, Blanchette, Rich Farmbrough, Bender235, Eric Forste, Lycurgus, Mjk2357,
Adambro, Remuel, Cmdrjameson, Oolong, Moxie, NTK, Radical Mallard, Max rspct, RJII, Gatewaycat, Jacob Haller, Julo, Rjwilmsi,
Koavf, Dionyseus, Subversive, Mr.Rocks, YurikBot, Mushin, RussBot, Hauskalainen, Pigman, Hogeye, Grafen, Isolani, Maunus, WAS
4.250, Maphisto86, Mike Dillon, Lawyer2b, Sardanaphalus, KnightRider, SmackBot, Radak, Zazaban, Frymaster, Gilliam, Revkat, Chris
the speller, Bluebot, Full Shunyata, Battlecry, TKD, Nihilo 01, Rebooted, Byelf2007, Cast, Gobonobo, Shyamsunder, CJames745, Libertatia, N1h1l, Mikael V, WGee, JoeBot, BlackFlag, Tawkerbot2, Bobfrombrockley, Vision Thing, Jac16888, Cydebot, Mattergy, Bpadinha, Donnachadelong, Thijs!bot, Epbr123, Davidlawrence, Indrek, Blahblahblahblahblahblah, JAnDbot, Skomorokh, TheIndividualist,
Magioladitis, Hroulf, Soulbot, ThatsHot, 8653564, Gomm, Anarcho-capitalism, Jim Yar, Tremello, R'n'B, Dispenser, JayJasper, Cxx
guy, S, SergeyKurdakov, Cambrick, Station1, TXiKiBoT, Rei-bot, Wdrev, The Devils Advocate, Etcetc, SieBot, Teknolyze, Nancy,
Illegal editor, Smilo Don, Operation Spooner, ClueBot, TheOldJacobite, Solar-Wind, Super propane, Jemmy Button, Excirial, PixelBot, SchreiberBike, Editor2020, Joel.a.davis, Gavin Webb, Qgil-WMF, Armyaware, Timothy.lucas.jaeger, Kbdankbot, Addbot, Ettrig,
Luckas-bot, JJARichardson, Richard Blatant, Sageo, KamikazeBot, Eduen, CounterEconomics, Anarchy is Order, PublicSquare, Bobisbob2, Aaagmnr, Clark89, Xqbot, Omnipaedista, Costho, Quiet Bird, Waterfalling, Zikharon, Cooperate23, Jonkerz, Dinamik-bot, Mean
as custard, Bluszczokrzew, Acather96, Pechke, ClueBot NG, Aurixious, Achillemarotta, Somedierentstu, Frietjes, Bagsfull, BG19bot,
Rastapunk, StarryGrandma, SD5bot, Khazar2, Homealone1990, Saehry, CsDix, Bronx Discount Liquor, Kingronnie1, Je.est.un.autre,
Anarcho-statist and Anonymous: 115
Collectivist anarchism Source: http://en.wikipedia.org/wiki/Collectivist%20anarchism?oldid=619046950 Contributors: Owen, Millosh,
N-k, Rich Farmbrough, Paul August, Mjk2357, La goutte de pluie, Themindset, RJII, Tainter, Bastin, Jacob Haller, Lapsed Pacist, Stefanomione, Rjwilmsi, Helvetius, Jrtayloriv, RussBot, Pigman, Gaius Cornelius, NawlinWiki, Thiseye, White Lightning, Sardanaphalus,
SmackBot, Kellen, Zazaban, Full Shunyata, Thumperward, Elagatis, Tsca.bot, SwitChar, Nihilo 01, Byelf2007, Cast, Katstevens, Robgraham, Vision Thing, Gregbard, Doctormatt, DumbBOT, Thijs!bot, Mmortal03, Skomorokh, ThatsHot, DTC, Monkeyeggs16, Fang 23,
Anarcho-capitalism, Jim Yar, C Ruth, Sidhekin, Jwiley80, Atsinganoi, Ghostbear616, Marc Esnouf, Djr13, Kyle the bot, SieBot, Gerakibot, Teknolyze, Illegal editor, Operation Spooner, Bkz., Alexbot, PixelBot, Lserven, Singwaste, BOTarate, DumZiBoT, Kuborion,
Kbdankbot, Addbot, Luckas-bot, KamikazeBot, Eduen, AnomieBOT, TechBot, Costho, TobeBot, Jonkerz, Updatehelper, In ictu oculi,
EmausBot, WikitanvirBot, RenamedUser01302013, ZroBot, Bostjan46, Sahimrobot, Suprsilver, ClueBot NG, LittleJerry, Widr, Lowercase sigmabot, Wasbeer, Compfreak7, Mogism, CsDix, Je.est.un.autre and Anonymous: 37
Anarcho-syndicalism Source: http://en.wikipedia.org/wiki/Anarcho-syndicalism?oldid=635835749 Contributors: Tarquin, DanKeshet,
Qbmessiah, DavidLevinson, Graft, Camembert, Tzartzam, Stevertigo, Edward, Lquilter, Radicalsubversiv, Darkwind, LittleDan, Netsnipe,
Cadr, Scott, Kaihsu, Aszekely, Kevehs, Secretlondon, SonofRage, Owen, Robbot, Fredrik, Xiaopo, Altenmann, (:Julien:), Sunray, Benc,
Xanzzibar, Snobot, Mshonle, Nikodemos, Southpark, Paso del Ebro, Richard Myers, ChicXulub, Pgan002, Knutux, HorsePunchKid,
Chaikney, J3, Phil Sandifer, Tothebarricades.tk, Pnot, Rakista, Zro, R, Hinrik, Helohe, Rich Farmbrough, Guanabot, Bender235,
Project2501a, RebelWorker, Livajo, Zenohockey, Mjk2357, Leif, Che y Marijuana, Evolauxia, Beige Tangerine, Kevin Myers, Savvo,
Nk, AnnaAniston, Pharos, HasharBot, Mrzaius, Dr Zen, Max rspct, Evil Monkey, Omphaloscope, RJII, Tony Sidaway, Drat, Tainter,
Markaci, Rzelnik, Woohookitty, Jacob Haller, Lapsed Pacist, Plrk, DESiegel, Stefanomione, Marudubshinki, Floydgeo, Chun-hian,
Jorunn, Rjwilmsi, Koavf, Leon Trotsky, Gioueeoi, Keimzelle, FlaBot, Tswold, SchuminWeb, Ground Zero, Jrtayloriv, Quuxplusone, Tedder, MichaelWarron, Chobot, Bgwhite, Mr.Rocks, Banaticus, YurikBot, TexasAndroid, RobotE, Stan2525, RussBot, Conscious, Pigman,
Gaius Cornelius, Theelf29, NawlinWiki, Welsh, Solstag, BOT-Superzerocool, Olleicua, 21655, Jicksta, Mateo LeFou, Bevo74, Carabinieri, Kubra, Sardanaphalus, Intangible, SmackBot, Recall, Khfan93, Zazaban, InverseHypercube, Konulu, Fitch, Linus n, Wakeupgod,
Hmains, Dahn, Father McKenzie, Christopher Dale, Full Shunyata, Sadads, Bayano, Chendy, Cybercobra, Nihilo 01, Horses In The Sky,
Eran of Arcadia, Nmpenguin, CartoonDiablo, Byelf2007, The Ungovernable Force, Cast, Catch, SashatoBot, Tazmaniacs, Gobonobo,
Kschlot1, Cowbert, MTSbot, PJB, Crashmcbean, Christian Roess, Keith-264, Shoeofdeath, Exander, Eewild, Vision Thing, To hell with
poverty!, Musicalantonio, R-41, Ejk81, DumbBOT, Btharper1221, Donnachadelong, Thijs!bot, The Wednesday Island, Kingnixon, AntiVandalBot, Kylemcinnes, Prolog, Hermis, Dylan Lake, Jasmonio, JAnDbot, Skomorokh, The Transhumanist, Yahel Guhan, Magioladitis,
ST3V0, Job L, Realisis, Levin-bj84, RobMasterFunk, BluesEtude, Dankidding, Robertgreer, Gr8white, DorganBot, Djr13, RJASE1, Ottershrew, VolkovBot, Murderbike, Philip Trueman, TXiKiBoT, Tamira C., TouristPhilosopher, JhsBot, Supertask, Winkers6767, Shadowlapis, Billinghurst, Noillirt, Etcetc, SieBot, Brenont, Dawn Bard, Libertycookies, Transcona Slim, CmrdMariategui, Lightmouse, Illegal editor, EverHopefull, Albertopithecus, Operation Spooner, Rananegra, Neonknights, Orestisv, Alexbot, Sun Creator, Singwaste,
Cleireac, Redthoreau, DumZiBoT, XLinkBot, TFOWR, Kbdankbot, Addbot, Rancie sooks, Grinchitude, Michaelwuzthere, Woland1234,
Willondon, Jarble, Mdukas, Legobot, Drpickem, Yobot, Apollonius 1236, The Grumpy Hacker, PMLawrence, Eduen, Siancjeries,
Bbb23, AnomieBOT, PublicSquare, Bobisbob2, Sergisr, Xqbot, TinucherianBot II, Ekwos, Randy Seltzer, CasualForce, GrouchoBot,
Omnipaedista, SassoBot, Carrite, Wseitz, Bluehotel, Thehelpfulbot, FrescoBot, Surv1v4l1st, Adimitri82, Snotragsneaker, Bgljb, RedBot,
351
Chromatikoma, Jonkerz, Libertatis, Dinamik-bot, Bjwallace, Skakkle, DARTH SIDIOUS 2, Sbrianhicks, EmausBot, WikitanvirBot, RememberingLife, Jjcascadia, Cogiati, , Semmler, Seismicio, ClueBot NG, Green4liberty, LittleJerry, BioJess, Helpful Pixie Bot,
Lowercase sigmabot, Kaltenmeyer, PhnomPencil, Compfreak7, Ites76, Liamsoprych, TheJarl, Earl King Jr., Tabascov, CreazyHorse36,
CsDix, Hendrick 99, NorthBySouthBaranof, Androgyne, Anarcham, Kapamaru, Monkbot, Kopology, Ljubog and Anonymous: 220
De Leonism Source: http://en.wikipedia.org/wiki/De%20Leonism?oldid=622341988 Contributors: Edward, Warofdreams, SonofRage,
Mboverload, Martin Wisse, David Schaich, Ntennis, Shorne, Kaibabsquirrel, Qwertyus, Ground Zero, YurikBot, NawlinWiki, Bronks,
Sardanaphalus, Hmains, Squiddy, Bluebot, Dahn, JonHarder, Byelf2007, Crashmcbean, GMcGath, Bobfrombrockley, Dynzmoar,
Bellerophon5685, R-41, DumbBOT, Omicronpersei8, BetacommandBot, RobotG, Dogru144, J.delanoy, Robertgreer, Djr13, Alexbot,
ChrisHodgesUK, MystBot, Addbot, Woland1234, Lightbot, PaulWalter, AnomieBOT, Omnipaedista, Zujine, EmausBot, ZroBot, Ever
present past, Andattaca2010, Lowercase sigmabot, Izraas, Hses and Anonymous: 22
Council communism Source: http://en.wikipedia.org/wiki/Council%20communism?oldid=625768379 Contributors: William Avery,
172, Dysprosia, Maximus Rex, Warofdreams, Fifelfoo, Altenmann, Nikodemos, Millerc, Martin Wisse, Esperant, Ntennis, CanisRufus,
QuartierLatin1968, Che y Marijuana, Sentience, Alansohn, Mick Knapton, Philip Cross, Mattley, Saga City, VoluntarySlave, Tiger Khan,
Lapsed Pacist, Lol, Qwertyus, Rjwilmsi, Ground Zero, Escobar600ie, YurikBot, RussBot, NawlinWiki, Leutha, Limetom, Sardanaphalus,
SmackBot, InverseHypercube, Edgar181, Squiddy, Bluebot, Dahn, Bayano, Nbarth, NicAgent, Kikodawgzz, Lambiam, Mayis, Robosh,
Joseph Solis in Australia, Bobfrombrockley, ShelfSkewed, Raoul NK, Frank, Nick Number, RobotG, TheEvilPanda, Ipoellet, Mbc362,
Heme, Fang 23, R'n'B, Numbo3, Natty4bumpo, Laurusnobilis, Inbloom2, Robertgreer, Bonadea, Wiendietry, Tpb, Janggeom, Jaquefois,
CultureDrone, DeepQuasar, SummerWithMorons, Solar-Wind, MystBot, Stonewhite, Addbot, Michaelwuzthere, Deamon138, SamatBot,
Lightbot, Yobot, Apollonius 1236, PaulWalter, Slimerance, Eduen, AnomieBOT, Flinders Petrie, ArthurBot, LilHelpa, Xqbot, XZeroBot,
GrouchoBot, JanDeFietser, DHint, Trust Is All You Need, Dasha14, Updatehelper, Semmler, Anatoly-Rex, Haigee2007, ClueBot NG,
Mikejamesshaw, Petey Parrot, Helpful Pixie Bot, Lowercase sigmabot, J48antialias, Comatmebro, Soni, Hairandballs69, Hendrick 99 and
Anonymous: 71
Left communism Source: http://en.wikipedia.org/wiki/Left%20communism?oldid=632070606 Contributors: The Anome, 172, Sannse,
Minesweeper, Nikai, Wik, Maximus Rex, Warofdreams, Optim, Italo Svevo, Secretlondon, Jerzy, SonofRage, Robbot, RedWolf, Fifelfoo,
Altenmann, Naddy, Chris Roy, Hemanshu, Saulisagenius, Nikodemos, Formeruser-83, Golbez, OwenBlacker, Martin Wisse, Rlquall, Jock
Haston, Sam Hocevar, Soman, N-k, Rich Farmbrough, Arthur Holland, Mani1, CanisRufus, Livajo, Che y Marijuana, Cmdrjameson, La
goutte de pluie, Espoo, Pinar, Philip Cross, Darrelljon, Grenavitar, OleMaster, Woohookitty, Mindmatrix, Lapsed Pacist, Descendall,
DJ Silversh, Koavf, Leon Trotsky, Klonimus, Hanshans23, Vclaw, YurikBot, Pigman, Theelf29, NawlinWiki, Leutha, Ezeu, Ospalh,
Hans Joseph Solbrig, Abune, C mon, Sardanaphalus, Intangible, SmackBot, Mister X, Lukas bauermann, Srnec, Squiddy, Dahn, Darth
Sidious, NicAgent, JonHarder, Stevenmitchell, Kikodawgzz, Zdravko mk, Derek R Bullamore, Ap4k, Rklawton, Guroadrunner, Jaer,
Mayis, Robosh, E-Kartoel, Iridescent, Kencf0618, Joseph Solis in Australia, Chinaleftcom, CmdrObot, Bobfrombrockley, DumbBOT,
Advocatus diaboli, Richhoncho, Bjrn-Olav Kvidal, CharlotteWebb, RobotG, Chill doubt, Heme, Just H, Tremello, R'n'B, Laurusnobilis,
Inbloom2, Pdcook, Jlittlenz, VolkovBot, Wiendietry, UnitedStatesian, Phe-bot, Lightmouse, EverHopefull, Henry Merrivale, ClueBot,
Wikijens, Arjayay, Mlas, Addbot, Woland1234, Caseyrd1, Miasnikov, Urpunkt, Luckas-bot, Yobot, Legobot II, Eduen, AnomieBOT,
TechBot, Omnipaedista, Born Gay, Fratra, Ong saluri, Phoneyname, Gabdoo, RedBot, Dasha14, Prancisz, Hoygan!!, ZroBot, Semmler,
Ever present past, Staszek Lem, Andattaca2010, Philafrenzy, Sherlock Holmes Fan, Lowercase sigmabot, BG19bot, Khazar2, Charles
Essie, CsDix, PietjePPaulisme, AsharaDayne and Anonymous: 93
Socialisme ou Barbarie Source: http://en.wikipedia.org/wiki/Socialisme%20ou%20Barbarie?oldid=587260226 Contributors: Vicki
Rosenzweig, Netsnipe, GCarty, Harry Potter, Warofdreams, JorgeGG, Everyking, Bobblewik, Esperant, Lulu of the Lotus-Eaters, Taragui,
Ground Zero, AllyD, YurikBot, Peter G Werner, Gaius Cornelius, NawlinWiki, Leutha, Paki.tv, Jkelly, Zazaban, Ligulembot, Catch, Santa
Sangre, Bobfrombrockley, RobotG, Dsp13, Lawilkin, SlamDiego, JoergenB, Hcleaver, Davidamescurtis, PipepBot, Solar-Wind, DragonBot, Gtstricky, Sun Creator, Kikos, Radh, Addbot, DOI bot, Woland1234, Lightbot, Ysogo, Luckas-bot, Yobot, Eduen, AnomieBOT,
Jos Fontaine, Lapost, Omnipaedista, FrescoBot, Loyalprecision, EmausBot, MisterDub, Spartacus Marat, Lowercase sigmabot, BG19bot,
CsDix and Anonymous: 36
JohnsonForest Tendency Source: http://en.wikipedia.org/wiki/Johnson%E2%80%93Forest%20Tendency?oldid=631093909 Contributors: Netsnipe, Warofdreams, Altenmann, Merovingian, Proslaes, Ntennis, Darrelljon, Batmanand, Tabletop, Lapsed Pacist, Rjwilmsi,
Gaius Cornelius, Avraham, Sardanaphalus, InverseHypercube, Rmalhotr, Ligulembot, Byelf2007, Catch, Checco, Zahid Abdassabur, Dialecticas, Robosh, Vision Thing, Cydebot, Bellerophon5685, Krisnabest, Magioladitis, Nat, Aaa3-other, Cityofwind, Addbot, Lightbot,
Yobot, Zeugmazwang, JmCor, Omnipaedista, Spamaschine, BabbaQ and Anonymous: 12
Autonomism Source: http://en.wikipedia.org/wiki/Autonomism?oldid=637179784 Contributors: Rossami, Editor B, Adamahill, Fifelfoo,
Nagelfar, Loremaster, DNewhall, OwenBlacker, JereyN, D6, Rama, Ntennis, Carlon, Lycurgus, Mjk2357, Foobaz, Woohookitty, Jacob
Haller, Tabletop, Lapsed Pacist, Grace Note, BD2412, Qwertyus, JIP, Behemoth, Koavf, Hanshans23, Jrtayloriv, Scosco62, Bgwhite,
Ecemaml, RussBot, Pigman, CambridgeBayWeather, Aeusoes1, Audiorevolution, Bayle Shanks, Michalis Famelis, Igin, Sardanaphalus,
SmackBot, Zazaban, Cacuija, Hmains, Chris the speller, Bluebot, Full Shunyata, FordPrefect42, Colonies Chris, Mladilozof, Apostolos
Margaritis, Adamantios, Breadandroses, Nihilo 01, Wizardman, Arthur Welle, Byelf2007, Tazmaniacs, Gobonobo, Bydand, Giordaano,
Mikem1234, Comrade9, Iridescent, JoeBot, CmdrObot, Bobfrombrockley, ShelfSkewed, Nohope, Character, Markluel, Hypnosadist,
Epbr123, Bot-maru, Frank, Dice.b, Tpth, Skomorokh, Mclay1, Ling.Nut, Nyttend, R'n'B, Enslin, Hcleaver, Obeaten, Gjashnan, GrahamHardy, Hauteville, VolkovBot, TreasuryTag, Mattteo, , Zweidinge, Malcolmxl5, Fawkes1, LSmok3, Huku-chan, Kai-Hendrik,
DionysosProteus, Orestisv, TheOldJacobite, Hangakommy, DOHill, Lucas55555, Il Moderato, Kbdankbot, Harry Barrow, Hakan Kay,
Aryder779, Woland1234, Khawaga, Yobot, Eduen, AnomieBOT, Rainbough redux, LilHelpa, Autonomitheite!, Estlandia, Omnipaedista,
FrescoBot, Maxacohen, Vyvyan Ade Basterd, , JokerXtreme, Rzuwig, GoingBatty, Cogiati, Semmler, Laneways,
ClueBot NG, Vincent Moon, Anatole Marinov, MerlIwBot, Helpful Pixie Bot, Allarais, Prostoi paren, TBrandley, Gus77, Charles Essie,
CsDix, Castoriadis68, Tamaravdpl and Anonymous: 122
Georgism Source: http://en.wikipedia.org/wiki/Georgism?oldid=637202110 Contributors: Derek Ross, Michael Hardy, Paul A, Pde,
Sir Paul, AndreaPersephone, Etherialemperor, RickK, Pm67nz, Wetman, Owen, Jni, Robbot, Chrism, Chris Roy, Merovingian, Superm401, Neilc, Pgan002, Craverguy, DNewhall, Pmanderson, Bender235, Mjk2357, RoyBoy, Dystopos, Tmh, VBGFscJUn3, Perceval,
Ricky81682, John Quiggin, RJII, Reaverdrop, Luigizanasi, Bastin, Bobrayner, Wachholder0, Jorunn, Rjwilmsi, Koavf, Klonimus, Silversoul7, Winterstein, Polsequ95, Chobot, Bgwhite, Wavelength, RussBot, Jrideout, Bronks, Canley, Asterion, Sardanaphalus, SmackBot,
CSMR, Lawrencekhoo, Aivazovsky, Hmains, Chris the speller, Dahn, Thumperward, RobBlakemore, H Bruthzoo, Mike hayes, Tamfang, MrRadioGuy, EPM, Derek R Bullamore, Byelf2007, Joshuavincent, Collect, Ewulp, ChrisCork, CmdrObot, GeorgeLouis, PegArmPaul, Neelix, Gregbard, Yaris678, Dougweller, Thijs!bot, Headbomb, Kborer, Its The Economics, Stupid!, Mdotley, Erxnmedia, Skomorokh, Magioladitis, Ling.Nut, Lenschulwitz, Creativename, Roy Langston, Gomm, Jim.henderson, R'n'B, Al B. Free, DASonnenfeld,
352
Izno, TXiKiBoT, JohnAugust, GroveGuy, Howard Silverman, TJRC, Jojalozzo, Operation Spooner, Hst, Drmies, P. S. Burton, Cirt,
Elpiseos, Sun Creator, Lususromulus, SchreiberBike, El bot de la dieta, Mhockey, DumZiBoT, Addbot, Cssiitcic, AndersBot, Debresser,
Gpeterw, Blaylockjam10, Larsrindsig, Lightbot, Luckas-bot, Yobot, JJARichardson, Denispir, AnomieBOT, Darolew, Logical Premise,
Wikirpg, Teilolondon, Quebec99, The3seashells, InpoliticTruth, Srich32977, Hxasmirl, Omnipaedista, Wikilobster, Jonesey95, Bbarkley2,
Peter Gibb, ErikvanB, G103317, John of Reading, Maxmex, Jonpatterns, , Celosia61, H3llBot, MisterDub, Grampion76, Rjmatter, Purple1342, Helpful Pixie Bot, Dtellett, Guest2625, BG19bot, FiveColourMap, BattyBot, ChrisGualtieri, Kurper, Rothbardanswer, Makecat-bot, CsDix, R4N40069, Bronx Discount Liquor, Whomyl, Monkbot, Adventurer61, Maureensherrardthompson, Sanne6,
Shanecav and Anonymous: 148
Henry George Source: http://en.wikipedia.org/wiki/Henry%20George?oldid=637271560 Contributors: Derek Ross, DavidLevinson,
AdamRetchless, Michael Hardy, Llywrch, Iluvcapra, Sir Paul, Jiang, Kaihsu, Conti, Pm67nz, Jay, Wik, Mtcv, Calieber, Jni, Dimadick,
Pigsonthewing, Profoss, Fennec, Everyking, Christofurio, MistToys, D6, Poccil, Farkas2029, Guanabot, JimR, Morten Blaabjerg, Byrial, Bender235, Magius, VBGFscJUn3, JesseHogan, Hooperbloob, Spangineer, Brock, Lev lafayette, Bkobres, Versageek, Crosbiesmith,
Bastin, Bobrayner, Richard Arthur Norton (1958- ), Rotten, DESiegel, Ashmoo, Qwertyus, DJ Silversh, JIP, Casey Abell, Rjwilmsi, KAM,
DickClarkMises, Dabljuh, Kodemizer, RexNL, Bgwhite, Flcelloguy, YurikBot, Jamesmorrison, RussBot, Nicke L, Andrew K Robinson,
Wiki alf, Nirvana2013, Welsh, Howcheng, BirgitteSB, Dsol, Tony1, Gsf, Ejl, Johntriggs, Alarob, Homagetocatalonia, Marketdiamond,
SmackBot, Radak, InverseHypercube, Lawrencekhoo, Eric.d.dixon, Jab843, JJay, Aivazovsky, Freddy S., Cool3, Nfgii, Ephraim33, Jabbi,
MalafayaBot, Rscannix, Sct72, Tamfang, Smallbones, GRuban, LeContexte, Anthon.E, EPM, BillFlis, Werdan7, Starvingeyes, Joseph
Solis in Australia, Grundskyld, Ewulp, Billy Hathorn, Picaroon, Kalanchoe77, Neelix, TheArchduke, Chrislk02, Biruitorul, Hiramhamilton,
Marek69, Notmyrealname, Its The Economics, Stupid!, KevinWho, AntiVandalBot, RobotG, Paste, Lvtfan, David Shankbone, Erxnmedia,
MER-C, Samuel Webster, Dannyc77, Ling.Nut, Waacstats, Roy Langston, Anarcho-capitalism, Kraxler, Roygsaltman, R'n'B, DBlomgren,
Onlymelbourne, JayJasper, Aquatics, KCinDC, Al B. Free, Mrmuk, Gwen Gale, DASonnenfeld, Ottershrew, TXiKiBoT, JohnAugust,
Mtsuje, Enigmaman, Leehach, Phmoreno, CarlM2007, SieBot, AaronJBiterman, Bluebookred, Pubdog, Dwiakigle, Monegasque, ClueBot, The Thing That Should Not Be, TableManners, Drmies, Cirt, Sun Creator, Lususromulus, Arjayay, BOTarate, Aitias, DumZiBoT,
Little Mountain 5, Scruy4903, Good Olfactory, Kbdankbot, Addbot, DOI bot, Shakescene, NjardarBot, Lightbot, Luckas-bot, Yobot,
Erel Segal, Auranor, Citation bot, Srich32977, Omnipaedista, Irredeemableblogger, Carrite, Windowpoo, Myrramax, FrescoBot, LucienBOT, Alarics, Citation bot 1, RedBot, Foobarnix, CLC Editorial, 777sms, Canuckian89, Beyond My Ken, John of Reading, Ballofstring,
Djembayz, Lamb99, Westley Turner, , Wayne Slam, Sugar-Baby-Love, ClueBot NG, Ahmedsunset, Green4liberty, Purple1342,
Spinoziano, Helpful Pixie Bot, BG19bot, Northamerica1000, MusikAnimal, YendisSkoorb, YFdyh-bot, Mohammad Al Khalid, Hmainsbot1, Makecat-bot, Jhyoons, VIAFbot, Nimetapoeg, Revolution1221, Banzai6666, Kingronnie1, Whomyl, Monkbot, Dsprc, Oh-yahhhh
and Anonymous: 141
Guild socialism Source: http://en.wikipedia.org/wiki/Guild%20socialism?oldid=594361263 Contributors: Shii, Bogdangiusca, Charles
Matthews, Francs2000, Nikodemos, Pgan002, Loremaster, Esperant, QuartierLatin1968, Foobaz, Darrelljon, Mattley, Koavf, AllyD, NawlinWiki, Sardanaphalus, NantucketNoon, GwydionM, Squiddy, Bluebot, Apeloverage, Robosh, Bobfrombrockley, Vision Thing, DumbBOT, Thijs!bot, Syskill, AntiVandalBot, Widefox, Moralist, TXiKiBoT, TheOldJacobite, Addbot, Lightbot, Zorrobot, J. Milch, Eduen,
Bob Burkhardt, Xqbot, Srich32977, Carrite, Trust Is All You Need, Christiansocialism, Ewigtreter, PBS-AWB, Semmler, Lowercase
sigmabot, Shirudo, CsDix and Anonymous: 19
Gandhism Source: http://en.wikipedia.org/wiki/Gandhism?oldid=636904386 Contributors: AxelBoldt, SimonP, Ixfd64, Hauser, Charles
Matthews, Romanm, Naddy, Mboverload, Rdsmith4, Bodnotbod, Kuralyov, Soman, Esperant, Mike Rosoft, Shahab, Rich Farmbrough,
User2004, Paul August, Kwamikagami, Riana, Tintin1107, Koavf, Moorlock, Lairor, GregAsche, Ground Zero, Gurubrahma, Deeptrivia,
NawlinWiki, Nirvana2013, Grafen, Joel7687, PatCheng, Rjensen, Thiseye, Priyanath, Maunus, Nirav.maurya, SmackBot, Classiclms,
Tmandry, KocjoBot, Thunderboltz, Vikramsingh, Ramas Arrow, Can't sleep, clown will eat me, Black Buttery, Ohconfucius, Will
Beback, Khazar, Shyamsunder, IronGargoyle, MarcAurel, DabMachine, RudyB, DanielRigal, Cydebot, Adrian Glamorgan, Danorton,
Babub, Phydend, Prof75, Qwyrxian, Hazmat2, Nick Number, Escarbot, AntiVandalBot, Akulabubu, Luna Santin, Ste4k, Gregorof, Ekabhishek, SiobhanHansa, Magioladitis, Bongwarrior, TinaSparkle, Hisownspace, Cgingold, DancingPenguin, Grandia01, Iamg, Smokizzy,
LordAnubisBOT, DadaNeem, Rumpelstiltskin223, Madhava 1947, Squids and Chips, Signalhead, Jmrowland, TXiKiBoT, Maurici, Pjoef,
Jonah22, Harry, Spitre19, Capitalismojo, Huku-chan, Sitush, ClueBot, Alexbot, Aitias, Indopug, DumZiBoT, Addbot, Sillyfolkboy, Sunzlvy, Noisyshore, Dzied Bulbash, Routekeeper, Nasnema, GrouchoBot, Cgnk, Nihar S, Tyrfs, Wireless Keyboard, Phirangi, DrilBot, I
dream of horses, Jethwarp, TjBot, EmausBot, Orphan Wiki, Rjrya395, Sachinvenga, Socialservice, Lklusener, Helpsome, ClueBot NG,
Green4liberty, Aberdonian99, Hazhk, Helpful Pixie Bot, Electriccatsh2, Mzahidtanoli, 4thaugust1932, Brendandavison, Siba1976, Minsbot, Dav subrajathan.357, ChrisGualtieri, EuroCarGT, Charles Essie, Camcs1, Tentinator, Evano1van, Wikiuser13, Tkatnth, Darkhorse
Warrior, JaconaFrere, Viratk, BethNaught, SarahZaman94, Thecnsguy, Bypolar duck and Anonymous: 145
Gandhian economics Source: http://en.wikipedia.org/wiki/Gandhian%20economics?oldid=632500088 Contributors: Leandrod, Edward,
SebastianHelm, MistToys, Bodnotbod, John Quiggin, Bobrayner, Koavf, FayssalF, EvanDiBiase, Phantomsteve, RussBot, Rjensen,
Stevage, Ramas Arrow, Shyamsunder, Joseph Solis in Australia, Cydebot, Skomorokh, Cgingold, Coolg49964, TreasuryTag, Pjoef,
David Sher, 7, Addbot, Betterusername, Drsq, Faunas, Eduen, Neptune5000, Srich32977, Omnipaedista, Nihar S, FrescoBot, Diannaa,
Kaimakides, ZroBot, Pun, Mentibot, Helpful Pixie Bot, Lelwilson, Rrronny, Mdann52, Returnofunclefester, Faizan, Evano1van, Bakerlander, Grand equal and Anonymous: 25
Platformism Source: http://en.wikipedia.org/wiki/Platformism?oldid=636072982 Contributors: Tedernst, Edward, Pir, Owen, Pgan002,
Pinnerup, Esperant, Rich Farmbrough, Supersheep, La goutte de pluie, Helvetius, NawlinWiki, Closedmouth, Sardanaphalus, SmackBot, Betacommand, Squiddy, Chlewbot, Nihilo 01, Byelf2007, Tazmaniacs, Bobfrombrockley, DumbBOT, Michael Johnson, Thijs!bot,
Darklilac, Skomorokh, Albany NY, Xeno, Fang 23, Wikip rhyre, AndrewFleming72, WainoGronroos, Ottershrew, Murderbike, Kyle
the bot, TheOldJacobite, Thucuth, XLinkBot, Mm40, Kbdankbot, Addbot, Lihaas, Debresser, Lightbot, Sindinero, Luckas-bot, Yobot,
Eduen, Libertarian Youth, AnomieBOT, ArthurBot, Xqbot, Omnipaedista, Jackriter, Louperibot, Jibe86, Jonkerz, Tbhotch, Updatehelper,
Thomas.giovanni, Life in General, Anarcentric, MisterDub, Kingkula, LittleJerry, Helpful Pixie Bot, BattyBot, Nestor.mcnab, Reclus,
Revolutionary Hominid, Redblackwritings, Makhnocomrade, CsDix, A. Pseudonym, Anarcham, JaconaFrere, Riddleh and Anonymous:
33
New Left Source: http://en.wikipedia.org/wiki/New%20Left?oldid=637254430 Contributors: Eclecticology, Shii, Netesq, R Lowry, Soulpatch, Stevertigo, Edward, Jrcrin001, Hermeneus, Sir Paul, Jiang, Kaihsu, Charles Matthews, Nedward, Nohat, Viajero, Wik, Steinsky,
Bloodshedder, Jni, PuzzletChung, Eil, Fifelfoo, Prizepatrol, Gidonb, HaeB, Tremolo, DocWatson42, Nikodemos, Gadum, Formeruser81, Ot, Sam Hocevar, Herschelkrustofsky, Jcw69, Lacrimosus, A-giau, Rich Farmbrough, Dbachmann, Bender235, Ntennis, CanisRufus,
Mjk2357, Marcok, Viriditas, El Chemaniaco, Mavros, Max rspct, Garzo, Reaverdrop, Drbreznjev, Ianking, Mel Etitis, Woohookitty,
353
Alci12, Canadian Paul, Smmurphy, Descendall, DJ Silversh, Rjwilmsi, Salix alba, Haric0tvert, Zaurus, Ground Zero, SmarterChild3,
Wrightbus, Chobot, Sus scrofa, YurikBot, RussBot, 10stone5, Gaius Cornelius, NawlinWiki, Welsh, Rjensen, So-called Genius, Froth,
Cerejota, KevinGovaerts, CWenger, Whobot, Sycthos, Piquant, C mon, Tuulispask, Hugo Estrada, SmackBot, Britannicus, JimmyGuano,
Allixpeeke, Hmains, GwydionM, Kitrus, Red star, TDS, Jprg1966, Droll, Robth, Colonies Chris, D-Rock, LucVerhelst, Stevenmitchell,
Yohan euan o4, BrownHairedGirl, Tazmaniacs, Gobonobo, Gilead, Levineps, Joseph Solis in Australia, JoeBot, CmdrObot, Bobfrombrockley, DumbBOT, Salvor Hardin, Kingstowngalway, Legotech, Thijs!bot, Bobblehead, Rlitwin, AntiVandalBot, Fayenatic london, Dylan
Lake, MECU, JAnDbot, Janejellyroll, Dcooper, DRHagen, Dentren, Jackbirdsong, Truthseeker 85.5, Cgingold, Fred114, Gomm, Ludvikus, DerHexer, Grunge6910, Ekotkie, NatureA16, Dwalls, R'n'B, Katalaveno, DarwinPeacock, Olegwiki, Balsamicvinegar, STBotD,
Inter16, ForrestLane42, VolkovBot, Messir, Arethriel, Andysoh, Room429, Ralfundorian, KearF, Saz127, Fratrep, Beachgrinch, Sfan00
IMG, ClueBot, Jchatter, Ichinguching, Boodlesthecat, Fadesga, TheOldJacobite, Alexbot, Jaro7788, Robjlucas, Kmaster, Redthoreau,
Thingg, Dsmurat, Indopug, Heironymous Rowe, AgnosticPreachersKid, Tdreyer, Rallensmith, Addbot, DOI bot, Kingsley Clarke, Tassedethe, Tide rolls, Luckas-bot, Yobot, PaulWalter, Ptbotgourou, Pohick2, Eduen, AnomieBOT, Rubinbot, F.morett, Wandering Courier,
Bigscream, RibotBOT, Carrite, Rodrigogomesonetwo, Learner001, FrescoBot, Misiekuk, Nnoell, Haeinous, Trust Is All You Need, Ji
Weiss, Orenburg1, TobeBot, DixonDBot, Jonkerz, Grantbonn, ErikvanB, Hamfruitcake, Gorigori, Dynesepp, 19towerapt35, Seeltrund,
, H3llBot, Highvale, TheGreenVeil, AxiomOfFaith, Green4liberty, Netsurfer123, Jagorocco, Hazhk, Helpful Pixie Bot, Lowercase sigmabot, BG19bot, PhnomPencil, CitationCleanerBot, Michael Cockrell, Shirudo, Minsbot, Ddcm8991, Weathervane13, Soni,
Noodle90, Cherubinirules, LudicrousTripe, DhDHdhDHdhDH, Puthoni, Monkbot, MCP926, Kokkoro and Anonymous: 194
Social ecology Source: http://en.wikipedia.org/wiki/Social%20ecology?oldid=633334805 Contributors: Mav, Karl, Radicalsubversiv,
, Netsnipe, Fernkes, Nilmerg, Millosh, Oleg326756, Alexf, Loremaster, Tothebarricades.tk, Random account 47, Squash,
Rich Farmbrough, Bobo192, Reinyday, Olve Utne, Viriditas, Pearle, Lightdarkness, Nallan, Stemonitis, Woohookitty, Lapsed Pacist,
Amerique, Ian Pitchford, Common Man, King of Hearts, YurikBot, Wavelength, Icarus3, Pigman, Moe Epsilon, Allens, Xtraeme, C mon,
Sardanaphalus, SmackBot, Kellen, Persian Poet Gal, Sgt Pinback, Nihilo 01, Nils Simon, Byelf2007, Cast, Catch, O.E.Tal, Dstokols,
Levineps, Twas Now, RekishiEJ, Ytny, Cyberbrook, Sarcastic Avenger, Bobfrombrockley, Phauly, MaxEnt, Arnold Binder, Cydebot,
ST47, Maziotis, Escarbot, JAnDbot, Skomorokh, Hydro, APB-CMX, Talon Artaine, DASonnenfeld, VolkovBot, Fences and windows, Urbanecology, AllGloryToTheHypnotoad, YonaBot, Teknolyze, WRK, Solar-Wind, Akosokof, XLinkBot, User2102, Kbdankbot, Addbot,
MrOllie, Lightbot, Elm, Yobot, Denispir, Eduen, LarabyCa, Dwayne, Teilolondon, LilHelpa, AL3X TH3 GR8, FD Johnston, EVNatasha,
GrouchoBot, Omnipaedista, FrescoBot, Elmf, DixonDBot, Ripchip Bot, JaysonSunshine, SporkBot, ChuispastonBot, Rocketrod1960, Frietjes, Helpful Pixie Bot, Justen.oconnor, Aua1422, Plurofuturo, CsDix, Shiningroad, Gharris7, Noegid and Anonymous: 72
Communalism (political philosophy) Source:
http://en.wikipedia.org/wiki/Communalism%20(political%20philosophy)?oldid=
624440552 Contributors: William Avery, Bobrayner, Tabletop, InverseHypercube, Byelf2007, Subvertc, Jay1279, Teknolyze, Yobot,
Eduen, OpenFuture, Omnipaedista, Thehelpfulbot, GoingBatty, MisterDub, Jay-Sebastos, Helpful Pixie Bot, Jckrgn600, Muxxxa,
BattyBot, ChrisGualtieri, IjonTichyIjonTichy, CsDix, Peoples Deputy and Anonymous: 3
Participism Source: http://en.wikipedia.org/wiki/Participism?oldid=609965374 Contributors: DanielCD, Cretog8, Giraedata, Ground
Zero, Number 57, SmackBot, Byelf2007, Cydebot, Nick Number, R'n'B, Teknolyze, CorenSearchBot, EoGuy, Solar-Wind, Iohannes Animosus, SchreiberBike, CanadianLinuxUser, Denispir, Eduen, Omnipaedista, VernoWhitney, Lambert Meertens, Goti123, Life in General,
Secondetcher, PhnomPencil, Compfreak7, DMSchneider and Anonymous: 16
Inclusive Democracy Source: http://en.wikipedia.org/wiki/Inclusive%20Democracy?oldid=629566220 Contributors: Charles Matthews,
Pgan002, SarekOfVulcan, Loremaster, Rich Farmbrough, C12H22O11, Sam Korn, Pearle, Rd232, Melaen, OwenX, Hairy Dude, Narap43,
Chriswaterguy, Attilios, SmackBot, Stie, John sargis, Nihilo 01, Byelf2007, O.E.Tal, Joseph Solis in Australia, Cydebot, Spylab, RobDe68,
Skomorokh, R'n'B, Drake Dun, TreasuryTag, TXiKiBoT, TouristPhilosopher, Nikosgreencookie, Pavel2007, Alaniaris, Teknolyze, Tryfonaration, Davidamescurtis, ChardonnayNimeque, SchreiberBike, Editor2020, XLinkBot, Mm40, Addbot, MrOllie, Denispir, Gongshow,
Eduen, AnomieBOT, Panlis, Smpickens, Xqbot, TechBot, Rilli1066, Omnipaedista, Prunesqualer, Shadowjams, FrescoBot, Surreal01,
Kaimakides, ZroBot, LittleJerry, Calabe1992, BG19bot, Bagoto, ChrisGualtieri, Charles Essie, Mogism, CsDix and Anonymous: 62
Insurrectionary anarchism Source: http://en.wikipedia.org/wiki/Insurrectionary%20anarchism?oldid=618219663 Contributors: Edward, Delirium, Owen, HaeB, Loremaster, N-k, Rich Farmbrough, Cnwb, Nihila, Splat, Radical Mallard, Embryomystic, Lapsed Pacist, Stefanomione, Mandarax, SchuminWeb, Russavia, Pigman, NawlinWiki, Sardanaphalus, SmackBot, Prodego, Rthunder, Hmains,
Durova, FordPrefect42, Mladilozof, Nihilo 01, Daykart, Zdravko mk, Byelf2007, Cast, Tazmaniacs, Gobonobo, Robosh, N1h1l, Theoldanarchist, CmdrObot, Pascal.Tesson, DumbBOT, Youzwan, Alaibot, Maziotis, Thijs!bot, R'n'B, X!, Malik Shabazz, Je G., Willy91,
Charberry, Turgan, Loveless2, Lenerd, ClueBot, The Thing That Should Not Be, TheOldJacobite, Auntof6, Jusdafax, Singwaste, DumZiBoT, XLinkBot, Fastily, Revolutionrugger, Sargoth, Kbdankbot, Addbot, Innv, Luckas-bot, Yobot, Eduen, AnomieBOT, Piano non troppo,
LilHelpa, Abigor, FrescoBot, Lothar von Richthofen, Originalq, , Terturam, Jonesey95, RedBot, Thinking of England, Tbhotch, RjwilmsiBot, John of Reading, ZroBot, Tashiattack, Lowercase sigmabot, BG19bot, IluvatarBot, Glacialfox, BattyBot,
TheCascadian, GrenadeF1, CsDix, Anarcham, BethNaught and Anonymous: 42
Zapatista Army of National Liberation Source: http://en.wikipedia.org/wiki/Zapatista%20Army%20of%20National%20Liberation?
oldid=636265418 Contributors: Derek Ross, Vicki Rosenzweig, AstroNomer, DanKeshet, Alex.tan, Fnielsen, Danny, AdamRetchless,
Tzartzam, Hephaestos, Jose Icaza, Stevertigo, Asereje, Lexor, Liftarn, Ahoerstemeier, Kingturtle, Nerd, Jiang, Ike9898, Daniel Quinlan,
Wik, Kaare, VeryVerily, Thue, Juggleandhope, Earthsound, Joy, Hjr, JorgeGG, Robbot, Ke4roh, Bkalafut, Sam Spade, Palinuro, Ukuk,
Acegikmo1, Lupo, Unfree, Elconde, DO'Neil, Beta m, Iota, Wmahan, Pgan002, Chaikney, Piotrus, Kaldari, Tothebarricades.tk, Jafro,
Mennonot, Esperant, Sfeldman, Discospinster, Rich Farmbrough, Andrew1718, Kbh3rd, Axi0m, El C, Surachit, Domukin, Tlacaelel,
Acntx, Mixcoatl, Pearle, Vizcarra, Alansohn, Eleland, Aoa, Sugaar, Sligocki, Wtmitchell, Danntm, Mikeo, Sumit Dutta, SteinbDJ, Nightstallion, Bastin, Bobrayner, Woohookitty, Ataru, Jacobolus, Canaen, Lapsed Pacist, Bluemoose, Isambard, Dumboy, Icydid, SqueakBox,
Graham87, Descendall, BD2412, Dubkiller, Rjwilmsi, Seidenstud, Carwil, Kennethgodoy, Kalogeropoulos, Gsp, Kerowyn, NekoDaemon,
Rune.welsh, Dyrnych, Jrtayloriv, CJLL Wright, Jersey Devil, Karch, Helios, Gap, Roboto de Ajvol, Jamesmorrison, Stan2525, RussBot,
Gaius Cornelius, Vincej, Dysmorodrepanis, Paki.tv, Welsh, Howcheng, Ches88, Aaron Brenneman, Ad Nauseam, Rockero, Alex43223,
Asarelah, CLW, Maunus, User27091, Itake, Barryob, Closedmouth, 8:16 a.m., LeonardoRob0t, Innity0, Asterion, Dzonko, SmackBot, Shlensky, Zazaban, InverseHypercube, Delldot, Eskimbot, RobotJcb, T.Wood, Evanreyes, Ohnoitsjamie, Isaac Dupree, KDRGibby,
Atomsprengja, Snori, Paulscan, Apeloverage, Hibernian, Colonies Chris, Mladilozof, Moonsword, Vermontevan, OrphanBot, EOZyo,
Wes!, JesseRafe, Edivorce, Khoikhoi, Laurent666, SwitChar, Harris0, Elbelz, Horses In The Sky, Trackstand, Tompot, The Ungovernable
Force, Cast, Oneangrydwarf, AThing, JoseJones, Ramonaz, Clore, Diderot1, AFOH, Posmodern2000, Waggers, Irn, Jcrav2k6, Albino
Ibis, Joseph Solis in Australia, JoeBot, Tubezone, Tawkerbot2, CmdrObot, GeorgeLouis, OldManRivers, ShelfSkewed, AndrewHowse,
Themightyquill, Cydebot, Nick2253, Mirrormundo, Odie5533, DBaba, Nsaum75, Abtract, Maziotis, Gimmetrow, Tortillovsky, Thijs!bot,
354
Epbr123, Woody, Horologium, Platte Daddy, CharlotteWebb, AntiVandalBot, Courtjester555, Fayenatic london, JAnDbot, Aille, Skomorokh, Nwe, InniteHunter, Magioladitis, @aron, Fitnr, Marsupilami04, Parsecboy, VoABot II, Jackbirdsong, Pipester, Homunq,
MetsBot, Gunsfornuns, Sorie, Fang 23, Exiledone, Hbent, Renegade27, MartinBot, CommonsDelinker, RockMFR, Shawn in Montreal,
RoommateRiot, HaldirOLorien, ArazZeynili, VityUvieu, Andy Marchbanks, Wewelsburg, Marianovsky, Nattfodd, Idioma-bot, Speciate, Billyjoekini, VolkovBot, Morenooso, TXiKiBoT, Jastokfer, Lots42, Technopat, Richard2704, Anonymous Dissident, C.J. Grin,
Quiet Melvin, BotKung, Bill weinberg, SQL, Mokturtl, Sylent, Mccormackt, AlleborgoBot, DesertedMetropolis, SieBot, Billykauman, VVVBot, Jbmurray, Teknolyze, Ridley1, Lightmouse, Theleez, Nest718, Correogsk, Smilo Don, Jimmy Slade, Gr8opinionater,
ClueBot, NickCT, Eorann, Niki1968, Equal Enjoy, Rene Valderrama, Sappythewhite, Slothman5000, Flazard, Solar-Wind, Auntof6,
IMOW, Fabzgy, Daedalic, Sun Creator, Arjayay, Drawn Some, Zrx6677, Lydia 86, Redthoreau, Aitias, Genesiswinter, DumZiBoT,
Scapler, Cortne7, Yopis, SilvonenBot, Ghost accounty, Addbot, Stier84b, Jafeluv, Twaz, Ironholds, Cuaxdon, Lihaas, Protoftruth85,
Woland1234, Lambdazteca, ProximaEstacion Esperanza, Bricklayer, Luckas-bot, Yobot, Apollonius 1236, JJARichardson, Nallimbot,
Eamonster, AnomieBOT, Floquenbeam, ImperatorExercitus, Kasaalan, ArthurBot, Xqbot, Transity, BrabantMAS229, Phil225, Snkla2,
Ocelotl10293, GrouchoBot, Hammer of the Gods27, Omnipaedista, Eabbate, Jibbideejibbish, Nome3000, FrescoBot, Fortdj33, Kcoble,
Sekwanele 2, D'ohBot, , Citation bot 1, PigFlu Oink, I dream of horses, Jonesey95, Motorizer, Robo Cop, Beao,
Iowawindow, Blacksup0, Abrusletten, Inluminetuovidebimuslumen, Zujine, DASHBot, Michealk2, Marknutley, John of Reading, WikitanvirBot, Armandobarbosa2000, HiW-Bot, Checkingfax, King0dill, Laneways, Lokpest, Demiurge1000, Jguy, MonoAV, Donner60,
Carmichael, Anatoly-Rex, R2D2-D, 28bot, ClueBot NG, Rich Smith, Wbrycem, Luvel071885, Chillllls, Ramstein23, Dgr1992, Helpful Pixie Bot, Gob Lofa, BG19bot, Cameronrath, Pcuninghame, Demanado, Saulpaugh, Harizotoh9, Karma842w, Cottonop, Gus77,
Pandafrahelvete, ChrisGualtieri, Spanishprof, Khazar2, IjonTichyIjonTichy, Charles Essie, Mogism, Eleventhblock, Melechesh812, CsDix, Sarahegreen, Arellanofsu, Kelcey.allen, 51coin, Trinity Abbey, Ben Tuckett, GPRamirez5, Last401, Jcksgp, Je.est.un.autre, Nnlpz
and Anonymous: 507
Emiliano Zapata Source: http://en.wikipedia.org/wiki/Emiliano%20Zapata?oldid=637408886 Contributors: Eclecticology, Youssefsan,
Peterlin, Graft, Tzartzam, Ericd, Ubiquity, Infrogmation, Liftarn, Muriel Gottrop, CatherineMunro, Kingturtle, Ruhrjung, Diftong, Dysprosia, WhisperToMe, Kaare, VeryVerily, Kenatipo, Hjr, Twice25, Robbot, Fredrik, Jredmond, RedWolf, Jmabel, ZimZalaBim, Mohan ravichandran, Academic Challenger, JB82, Hadal, Ruiz, Unfree, Apol0gies, DocWatson42, Tagishsimon, Sesel, Wmahan, Spjholland, SarekOfVulcan, UgenBot, Kjetil r, Quadell, Antandrus, Jossi, Mikko Paananen, Al-Andalus, Sam Hocevar, Klemen Kocjancic,
Zro, Dryazan, Mike Rosoft, Quirk, D6, Discospinster, Rich Farmbrough, Paul August, Stereotek, ESkog, Jos Gnudista, MBisanz, El C,
Bobo192, Yonghokim, Satyadasa, Nk, Mixcoatl, Polylerus, Krellis, Nsaa, HasharBot, Danski14, Alansohn, Eleland, ThePedanticPrick,
Arthena, Spangineer, Malo, Snowolf, Szumyk, Melaen, Stephen Hodge, Aurbina, RJFJR, Sagitario, Mr Tan, Bkkbrad, Rohitbhatia, Encyclopedist, Isambard, Marudubshinki, Dysepsion, Sin-man, Marskell, Magister Mathematicae, Descendall, Sjakkalle, Rjwilmsi, Koavf,
Amire80, Yamamoto Ichiro, Serie, FlaBot, Nihiltres, Crazycomputers, Rune.welsh, RexNL, Gurch, Alphachimp, Themissinglint, Dalta,
CJLL Wright, Chobot, Raymond Cruise, Volunteer Marek, 10qwerty, Gwernol, Dnadan, Wikizen, DemonPiggy666, Demonpiggy???,
YurikBot, RobotE, Butsuri, StuOfInterest, RussBot, Hydrargyrum, Gaius Cornelius, Wimt, Deivo, Draeco, Sentausa, NawlinWiki, DB,
Welsh, Trovatore, Howcheng, Irishguy, Brandon, Splitter8, Rockero, My Cat inn, Semperf, Syrthiss, EdwardJP, Emefectivo, Maunus, Ccgrimm, Nlu, Pozole, Theda, Pb30, Dspradau, Garion96, Katieh5584, One, Kf4bdy, SmackBot, David Kernow, Prodego, Roofus, Zayeck,
KocjoBot, Delldot, Arniep, Alsandro, Evanreyes, Gilliam, Hmains, OscarZavala, Lapsus Linguae, Izehar, Ciacchi, Dahn, Persian Poet Gal,
Columbiafan, B00P, Apeloverage, Colonies Chris, Josephhhh, Kaimiddleton, Parent5446, Bolivian Unicyclist, 1diot, Ramon4, Tvaughn05,
Savidan, Akriasas, Zero Gravity, Kukini, Ohconfucius, Michael David, The Ungovernable Force, SashatoBot, Odonian, ArglebargleIV,
Nareek, Ckatz, Posmodern2000, Dumpster, Hargle, Buckboard, Dr.K., TwistOfCain, Clarityend, Joseph Solis in Australia, Tmangray,
Hawkestone, Amakuru, Adam sk, Tubezone, Tawkerbot2, HennessyC, JForget, CmdrObot, Unlimited89, Awakened 1, Nczempin, Kmannpwr, WeggeBot, Razorback130, Chicheley, Shanew2, Cydebot, PDTantisocial, Gogo Dodo, Jaime777, Corpx, Lugnuts, Studerby, Dferrantino, DBaba, RedWolfX, Kuteogre, Kingstowngalway, Bwmcmaste, Junior707, Thijs!bot, Epbr123, Jopo, N5iln, Missvain, Escarbot,
Majorly, Widefox, Carolmooredc, Paste, Cbrodersen, Neil (London), Aille, Instinct, PhilKnight, DervishD, VzjrZ, Karlhahn, VoABot II,
Faizhaider, Mgoodyear, Gabe1972, Dtnix77, Vssun, JoergenB, Crash Comet, Edward321, Job L, Jackson Peebles, MartinBot, Kronnang
Dunn, CliC, Rettetast, R'n'B, CommonsDelinker, VirtualDelight, Fconaway, J.delanoy, Uncle Dick, Nigholith, Bret.stenger, JayJasper,
NewEnglandYankee, JPAntonios, Daniel Denis, Christopher Kraus, KylieTastic, Juliancolton, Inter16, CA387, Idioma-bot, VolkovBot, Je
G., JBazuzi, Philip Trueman, TXiKiBoT, Technopat, Kevinandhobbes, Crohnie, Melsaran, Leafyplant, Madhero88, Greswik, Sonnysalsbury, Zinet, AlleborgoBot, Logan, Brandon97, EmxBot, Assasin Joe, Theoneintraining, SieBot, Calliopejen1, Tresiden, Timothhy, Tiddly
Tom, Scarian, Phe-bot, Jbmurray, Yintan, Logisticalnightmare, Tiptoety, Almeyda64, Monegasque, Lightmouse, Hobartimus, Correogsk,
Thelmadatter, Pauljoe, ImageRemovalBot, RCCassin, ClueBot, The Thing That Should Not Be, Wysprgr2005, Arakunem, CounterVandalismBot, Automasraton, Piledhigheranddeeper, Fabzgy, Excirial, Killidude, Lartoven, Global Dissident, Jotterbot, 7&6=thirteen,
Tnxman307, Redthoreau, Freedom! Forever!, Aitias, Jesusmariajalisco, Gordianoalex, DumZiBoT, Darkicebot, Tuxlie, Duncan, Good
Olfactory, Propars55, Addbot, Newuser01, Tcncv, Friginator, TutterMouse, Kcranson, Fieldday-sunday, Vishnava, CanadianLinuxUser,
Rosarodr, OsotedeMonte, Protonk, LaaknorBot, Bassbonerocks, Enciclopedikt, 5 albert square, Hockeycrazed646, Tide rolls, Avono, Zorrobot, TundraGreen, HerculeBot, Egpizano, Legobot, Luckas-bot, Yobot, II MusLiM HyBRiD II, Alexkin, AnomieBOT, A More Perfect
Onion, Piano non troppo, Ipatrol, Dzhugashvili, Bluerasberry, Mxboy92, Xqbot, Sionus, Hammersbach, Supakacha, Ched, Joshrox06,
Ollinislas, Rangond, 399man, GorgeCustersSabre, SassoBot, SilverMoonWolf, Sabrebd, Maderavideo, Joaquin008, FrescoBot, Mapachin,
Sudopeople, Alyssajv, HGD2006, CircleAdrian, Pinethicket, I dream of horses, HRoestBot, Hoo man, Tatianadms, Evenrd, Beao, Plasticspork, TobeBot, Swine Flu Manchu, Lotje, Vrenator, MrX, Az81964444, Reaper Eternal, Reach Out to the Truth, Lolspamcakes,
TjBot, Sammysem, EmausBot, Milkunderwood, Heracles31, Racerx11, Tommy2010, Psutclie, Wikipelli, Attafei, Babelnetz, MisterDub, Quike99, Dlandrum-at-ucsd, L Kensington, Donner60, KentMiddle, ChuispastonBot, Juanjosegreen2, Spicemix, Petrb, ClueBot NG,
MelbourneStar, A520, Frietjes, Braincricket, Mesoderm, Widr, JoetheMoe25, Soyunpeneahumado, Helpful Pixie Bot, DBigXray, Puppydog100, BG19bot, Ckeeble23, Alf.laylah.wa.laylah, MusikAnimal, Mark Arsten, OttawaAC, Diegoazmx, Glacialfox, Emilio58, Sodesigns, Victorharris, ChrisGualtieri, Khazar2, Arzate01, Ebdmero, MarcusModulus, Charles Essie, Mogism, Jackninja5, Starships109,
Lugia2453, VIAFbot, Frosty, Little green rosetta, Chrisgerbo, Derekboeh, Tentinator, Seebeeay, Ginsuloft, Texterri, Yeyinpe, Nowthis,
TranquilHope, CZFMS and Anonymous: 737
Magonism Source: http://en.wikipedia.org/wiki/Magonism?oldid=604170728 Contributors: R'n'B, DerBorg, BG19bot, AdventurousSquirrel and Anonymous: 1
Left-wing market anarchism Source: http://en.wikipedia.org/wiki/Left-wing%20market%20anarchism?oldid=626135017 Contributors:
Bender235, RussBot, SchreiberBike, Yobot, Eduen, AnomieBOT, Omnipaedista, DA1, Jonpatterns, BG19bot, Mogism, Kingronnie1 and
Anonymous: 1
Communization Source: http://en.wikipedia.org/wiki/Communization?oldid=610073257 Contributors: Edward, Greenrd, Tpbradbury,
355
Warofdreams, Piotrus, Darrelljon, BD2412, Josh Parris, Ground Zero, Gurch, RussBot, Pigman, PaulGarner, Sardanaphalus, Bluebot,
Checco, Tazmaniacs, Chinaleftcom, Vision Thing, Frank, RobotG, Skomorokh, Nat, R'n'B, Laurusnobilis, Johnjoby, Demigod Ron, Robjlucas, DumZiBoT, Addbot, Yobot, Apollonius 1236, Eduen, Viking59, AnomieBOT, Omnipaedista, Spamaschine, Escapepea, Benwadou, CsDix and Anonymous: 11
Contemporary anarchism Source: http://en.wikipedia.org/wiki/Contemporary%20anarchism?oldid=623793745 Contributors: Ed Poor,
Edward, Ijon, Topbanana, Loremaster, Woohookitty, Koavf, Jrtayloriv, Bhny, Pigman, SmackBot, Zazaban, Hmains, Chris the speller,
CartoonDiablo, Cast, Kencf0618, Aeternus, Nick Number, Skomorokh, AVRS, R'n'B, CommonsDelinker, Knight of BAAWA, Malik
Shabazz, Msrasnw, Sun Creator, SchreiberBike, Jonathan Winsky, XLinkBot, Addbot, LaaknorBot, LarryJe, Yobot, Sageo, Eduen,
Againme, Bility, AnomieBOT, Jim1138, Darolew, Mikewazhere, Jadabocho, Shadowjams, OutsideBartertown, Citation bot 1, Piandcompany, MeUser42, Full-date unlinking bot, Trappist the monk, Jonkerz, Peaceaz, Zujine, Chiton magnicus, Cogiati, L Kensington,
Tricee, Anondoesnotforget, Jay hill radio, Helpful Pixie Bot, Electriccatsh2, Northamerica1000, Adammquinn, Stephenwanjau, Hethrir,
SD5bot, Amour de Cosmos, Hmainsbot1, Webclient101, EternalFlare, Monkbot and Anonymous: 28
42.7.2
Images
File:20-lenin-infantilesickness.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/29/20-lenin-infantilesickness.jpg License: Public domain Contributors: Original uploaded on en.wikipedia Original artist: Original uploaded by Carrite (Transfered by Bagratun)
File:8La_Voz_de_la_Mujer.jpg Source: http://upload.wikimedia.org/wikipedia/commons/e/e1/8La_Voz_de_la_Mujer.jpg License:
Public domain Contributors: Unknown Original artist: Unknown
File:A_coloured_voting_box.svg Source: http://upload.wikimedia.org/wikipedia/en/0/01/A_coloured_voting_box.svg License: Cc-bysa-3.0 Contributors: ? Original artist: ?
File:Abbie_Hoffman_visiting_the_University_of_Oklahoma_circa_1969.jpg Source:
http://upload.wikimedia.org/wikipedia/
commons/d/db/Abbie_Hoffman_visiting_the_University_of_Oklahoma_circa_1969.jpg License: CC-BY-2.0 Contributors: Abbie
Homan Original artist: Richard O. Barry from San Diego, California, United States
File:Adolf_Brand_ca._1930.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/c8/Adolf_Brand_ca._1930.jpg License:
Public domain Contributors: Goodbye to Berlin? 100 Jahre Schwulenbewegung (Berlin: Verlag rosa Winkel, 1997), p. 93. Original artist:
photo: unknown; le James Steakley
File:Aegopodium_podagraria1_ies.jpg Source: http://upload.wikimedia.org/wikipedia/commons/b/bf/Aegopodium_podagraria1_ies.
jpg License: CC-BY-SA-3.0 Contributors: Own work Original artist: Frank Vincentz
File:Albert_libertad.jpg Source: http://upload.wikimedia.org/wikipedia/commons/d/d9/Albert_libertad.jpg License: CC-BY-SA-3.0
Contributors: http://www.marxists.org/glossary/people/l/i.htm Original artist: Unknown
File:Ambox_important.svg Source: http://upload.wikimedia.org/wikipedia/commons/b/b4/Ambox_important.svg License: Public domain Contributors: Own work, based o of Image:Ambox scales.svg Original artist: Dsmurat (talk contribs)
File:Ambox_rewrite.svg Source: http://upload.wikimedia.org/wikipedia/commons/1/1c/Ambox_rewrite.svg License: Public domain
Contributors: self-made in Inkscape Original artist: penubag
File:Ambox_scales.svg Source: http://upload.wikimedia.org/wikipedia/commons/5/5c/Ambox_scales.svg License: Public domain Contributors: self-made using inkscape and based o of Image:Emblem-scales.svg Original artist: penubag and Tkgd2007 (scales image)
File:Anarcha-feminism.svg Source: http://upload.wikimedia.org/wikipedia/commons/c/c9/Anarcha-feminism.svg License: CC-BYSA-3.0 Contributors: http://activist-design.co.cc/ Original artist: Alexei Yakovlev
File:Anarchist_flag.svg Source: http://upload.wikimedia.org/wikipedia/commons/d/d3/Anarchist_flag.svg License: Public domain Contributors: Own work Original artist: user:Boris23
File:Anarchy-symbol.svg Source: http://upload.wikimedia.org/wikipedia/commons/7/7a/Anarchy-symbol.svg License: Public domain
Contributors: Own work Original artist: Linuxerist, Froztbyte, Arcy
File:Anfem.svg Source: http://upload.wikimedia.org/wikipedia/commons/b/b2/Anfem.svg License: Public domain Contributors: User
created Original artist: Liftarn
File:Anfem2.svg Source: http://upload.wikimedia.org/wikipedia/commons/e/ef/Anfem2.svg License: Public domain Contributors: User
created Original artist: Liftarn
File:Anti-capitalism_color.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a7/Anti-capitalism_color.jpg License: Public domain Contributors: [1] Original artist: IWW
File:Antonie_Pannekoek.jpg Source: http://upload.wikimedia.org/wikipedia/en/c/c6/Antonie_Pannekoek.jpg License: Fair use Contributors:
http://ru.wikipedia.org/wiki/%D0%A4%D0%B0%D0%B9%D0%BB:Pannekoek.jpg Original artist: ?
File:AntonioNegri_SeminarioInternacionalMundo.jpg
Source:
http://upload.wikimedia.org/wikipedia/commons/3/37/
AntonioNegri_SeminarioInternacionalMundo.jpg License: CC-BY-2.0 Contributors: http://www.flickr.com/photos/fabiogoveia/
3105000396/sizes/l/in/set-72157611142509907/ Original artist: fabiogoveia
File:Athens_2008_anti-police_graffiti.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/cd/Athens_2008_anti-police_
graffiti.jpg License: GFDL Contributors: Own work (Own photo) Original artist: Badseed
File:Bakunin.png Source: http://upload.wikimedia.org/wikipedia/commons/9/9b/Bakunin.png License: Public domain Contributors:
Sothebys Original artist: Nadar
File:Bakunin2.jpg Source: http://upload.wikimedia.org/wikipedia/commons/1/15/Bakunin2.jpg License: Public domain Contributors:
Own work Original artist: Koroesu
File:Bakunin_speaking.png Source: http://upload.wikimedia.org/wikipedia/commons/3/31/Bakunin_speaking.png License: Public domain Contributors: Own work Original artist: Rafael Farga i Pellicer
356
357
358
359
360
http://upload.wikimedia.org/wikipedia/en/5/58/Modern_school_magazine.jpg License:
File:Murray_Bookchin.jpg Source: http://upload.wikimedia.org/wikipedia/commons/8/8b/Murray_Bookchin.jpg License: Public domain Contributors: Janet Biehl Original artist: Janet Biehl
File:NLN_Michael_Albert.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a1/NLN_Michael_Albert.jpg License:
GFDL Contributors: Thomas Good / Next Left Notes Original artist: Thomas Good
File:Nested_council.png Source: http://upload.wikimedia.org/wikipedia/commons/1/13/Nested_council.png License: Public domain
Contributors: Own work Original artist: Mgrinder
File:Novatore.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/29/Novatore.jpg License: Public domain Contributors:
http://ita.anarchopedia.org/File:Novatore.jpg Original artist: Unknown
File:Nuvola_LGBT_flag.svg Source: http://upload.wikimedia.org/wikipedia/commons/0/0e/Nuvola_LGBT_flag.svg License: Public
domain Contributors:
Adapted from: Nuvola_Ugandan_ag.svg using colors from Gay_ag.svg Original artist: Nuvola_Ugandan_ag.svg: Antigoni
File:Oscar_Wilde_portrait.jpg Source: http://upload.wikimedia.org/wikipedia/commons/9/9c/Oscar_Wilde_portrait.jpg License: Public domain Contributors: Own work - Notwist Original artist: Napoleon Sarony
File:P_derecho.svg Source: http://upload.wikimedia.org/wikipedia/commons/8/82/P_derecho.svg License: Public domain Contributors:
own work based on File:Scale of justice 2.svg and File:P blank.svg Original artist: User:Kontos
File:P_religion_world.svg Source: http://upload.wikimedia.org/wikipedia/commons/2/28/P_religion_world.svg License: CC-BY-SA3.0 Contributors: ? Original artist: ?
File:P_vip.svg Source: http://upload.wikimedia.org/wikipedia/en/6/69/P_vip.svg License: PD Contributors: ? Original artist: ?
File:Padlock-silver.svg Source: http://upload.wikimedia.org/wikipedia/commons/f/fc/Padlock-silver.svg License: CC0 Contributors:
http://openclipart.org/people/Anonymous/padlock_aj_ashton_01.svg Original artist: This image le was created by AJ Ashton. Uploaded
from English WP by User:Eleassar. Converted by User:AzaToth to a silver color.
File:Pancho_Villa,_el_presidente_provisional_Eulalio_Gutirrez_y_Emiliano_Zapata.jpg Source: http://upload.wikimedia.org/
wikipedia/commons/1/11/Pancho_Villa%2C_el_presidente_provisional_Eulalio_Guti%C3%A9rrez_y_Emiliano_Zapata.jpg License:
Public domain Contributors: ? Original artist: ?
File:Pancho_Villa_y_Emiliano_Zapata2.jpg Source:
http://upload.wikimedia.org/wikipedia/commons/b/be/Pancho_Villa_y_
Emiliano_Zapata2.jpg License: Public domain Contributors: ? Original artist: ?
361
362
http://upload.wikimedia.org/wikipedia/commons/7/70/Sustainable_development.svg Li-
363
42.7.3
Content license